Pulwama incident -sanskrit

courtesy:Sri.Narad Upadhyaya

दूरदर्शने सम्प्रति दृश्यमाणानि दुःखपूर्णानि वार्ताचित्राणि विक्ष्य श्वहीदानां माता, पिता, पत्नी, पुत्री इत्यादीनाम् अभिजनानां चक्षुषोः अश्रुधारां दृष्ट्वा च न केवलं मानवानां हृदयम् अपितु कठोरशिलाः अपि गलन्त्यः इव अनुभूयन्ते। भारतभूमीस्थाः सर्वे अपि मृत्कणाः रुदन्तः इव। जलं वायुः,आकाशः इत्यादयः सर्वे अपि करुणया वेदनया च मृयमाणाः इव। सम्पूर्णः निसर्गः एव शोकाकूलः इव। तथापि,

     रे नराधमाः ! राक्षसाः ! युष्माकं हृदयं केन पाषाणेन निर्मितम् ? अपेक्षां कुर्वन्तु किञ्चित् ! भवत्पुरतः एव  तत् दुर्दिनम् आसन्नम् अस्ति। एकैकः सः अश्रूबिन्दुः भवतां ध्वस्तुं सक्षमः अस्ति। तत् महत् अश्रूऋणं प्रत्यर्पयितुं सज्जाः तिष्ठन्तु। केन शब्देन एते नराधमाः धिक्करणीयाः , तादृशः समुचितः शब्दः अभिधाने अपि नास्ति। कोटिशः धिक् एतान् पाखण्डान् !!!

Pulwama pancakam sanskrit

पुल्वामापञ्चकम्

*****

(१)

काश्मीरस्य कृते ददाति विभवं स्वातन्त्र्यराज्यच्छलात्

तत्रत्येपि खले समस्थसुविधां नः सर्वकारोनिशम्।

ते तत्पक्वरसं पिबन्ति नितरां क्षीरं भुजंगा यथा

तच्छक्त्या सततं सृजन्ति विपदो निघ्नन्ति सैन्यान् मुहुः।।

(२)

सैन्यानां परमं सुकर्म सततं देशस्य रक्षाविधिः

सेवन्तेपि तया युताः सुमहसा देशं महानैष्ठिकाः।

नो युद्धं न च तत्स्थलं न पुरतो नो शौर्यताप्रस्तुति

र्भीतातंककरा विभिन्नकुपथैर्निघ्नन्ति सैन्यान् मुहुः।।

(३)

पाकिस्तानजना बलेनरहिता आतंकतत्त्वान्विताः

मूर्खाश्चौरसमाः प्रविश्य परमं देशं हि नो भारतम्।

काश्मीरस्य कथां निगद्य सततं कुर्वन्ति हिंसां बहुं

सैन्यान् देशजनान् निहत्य कुटिला वीराभिमाने रताः।।

(४)

पुल्वामानगरान्तिके मृतबलान् नत्वा भजे वेदनां

तेषां मुक्तिकृते नमामि च हरिं कैवल्यदाता हि सः।

तत्सन्तानगणा भवन्तु सुदृढास्त्यक्त्वातिशोकं ध्रुवं

पापा यान्तु यमालयं च रभसा देशो भवेत् प्रस्तुतः।।

(५)

हे मोदिन्! मदशालिनो रिपुकुलान्  हन्तुं कथं नीरवो

वीरार्जुनसमो गृहाण समरं चाणक्यतुल्यां मतिम्।

नानास्त्रैर्हर शत्रुदेशशठतां तत्सैन्यशिरांसि च

तद्देशं परिभज्य नव्यनृपतीन् संस्थापय सत्वरम्।।

                 (व्रजकिशोरः)

Homage to the brave for Pulwama incident in Sanskrit

पुलवामायाम् अस्माकं वीराः आतंकवादिभिः हताः!

एतस्याः जघन्यायाः   घटनायाः वयं सर्वे भर्त्सनां कुर्म!

दिवंगतानां  वीराणां परिवारजनै: वयं सर्वदा स्म:!

सर्वेभ्यः देहत्यागिनेभ्यः वीरेभ्यः वयं श्रद्धाञ्जलिं समर्पयामः ।

🙏🙏🙏🙏

 अतीव दुःखस्य विषयः यत् पुलवालायाम् अस्माकं चत्वारिंशदधिकाः वीराः आतङ्कवादिभिः हताः इति। अनया दुःवार्तया अधुना वयं सर्वे मर्माहताः स्मः। तेभ्यः दिवङ्गतेभ्यः देशरक्षकेभ्यः क्षत्रियवीरेभ्यश्च श्रद्धाञ्जलिं समर्पयामः। एतेषां परिवारान् प्रति  अस्माकं सकलदेशवासिनां समवेदना। 

     तान् दुष्टान् आततायिनः कोटिशः भर्त्सनं कुर्मः वयम्। तेषाम् सविधे अतिशीघ्रं महती दुर्दशा, पतनं च समागच्छेत् इति कोटिशः भारतीयानाम् अस्माकम् अभिशापः अयम्।

 देशस्थाः सर्वे अविकलाङ्गयुवकाः भारतीयसैन्यं प्रविश्य प्रत्येकं द्वित्राणां  पाकिस्थानसैनिकानां शिरांसि कर्तयित्वा भारतमातुः चरणयोः समर्पयेयुश्चेदेव सा यथार्थश्रद्धाञ्जलिः भवेत् इति मन्ये।

🙏

अवातरन्नूतनभारतं तत् सन्ध्याभ्रसंवीतसन्निधाभम्......रक्तप्रलयेन साकम्। भारतस्य स्वातन्त्र्यादारब्ध जम्मुकाश्मीरसमस्यायाः  शाश्वतपरिहारः आवश्यकः। कोङ्ग्रेसदलेन चिरशासनलाभाय आविष्कृतस्य विशिष्टाधिकारं समाप्य शाश्वतशान्तिमानयतु....!

गम्भीरतया अस्माभिः चिन्तनीयः विषयः-

पूर्वतः एव भारतं  शान्तिप्रियजनानां देशः। एषः देशः कस्यापि देशस्य कमपि  अपकारं न अकरोत् कदापि, वरञ्च उपकारं मार्गदर्शनं चैव कुर्वन् दृश्यते सहनया। तथापि एवं ऋषिमहर्षिणां दिनतः एव ऋजुमार्गेण आगताय एतस्मै देशाय अन्यदेशीयाः किमर्थम् एवम् असूयन्ति ? भारततः किम् इच्छन्ति ते ?  अत्यन्तं जघन्यघटनया जातां महतीं स्वस्य  हानिम् अपि सोढ्वा भारतं परस्परं सम्प्रीतिः स्थापनाय एव प्रयत्यमानं भवति सर्वदा। तथापि ते क्रूरकर्मिणः इतरदेशीयाः  भारतस्य हानिं कामयमानाः सन्तः सर्वदा वैरायन्ते, असकृत् च गोपनीयतया निर्लज्जतया च  आक्रमणं कुर्वन्ति। हाय ! सहनस्य धैर्यस्य चापि काचित् परिसीमा भवति। वारम्वारं यदि एवमेव स्वदेशे अमानवीयघटनादिकं घटेत्  तर्हि देशस्थानां शान्तिप्रियजनानां, महिलानां, बालानां, भाविसन्ततिनां च स्वाभाविक-जीवनस्य कीदृशी गतिः स्यात् इति अत्यन्तं चिन्तनीयः विषयः अस्ति साम्प्रतम् अस्माकं सर्वेषाम्। इदानीं सर्वेषां महतः जागरणस्य समयः आगतः अस्ति। महतः आसुरिकगुणान् पराजेतुं ध्वस्तुं धूलिसात् कर्तुं च रणचण्ड्याः महाकाल्याः दुर्गादेव्याः तीव्राराधना करणीया इति एतादृशः समयः आसन्नोsस्ति अधुना, इति।

Homage to the brave who died - Sanskrit sloka

मृतसैन्यान् नमामि

*****

पुल्वामानगरान्तिके मृतबलान् नत्वा भजे वेदनां

तेषां मुक्तिकृते नमामि च हरिं कैवल्यदाता हि सः।

तत्सन्तानगणा भवन्तु सुदृढास्त्यक्त्वातिशोकं ध्रुवं

पापा यान्तु यमालयं च रभसा देशो भवेत् प्रस्तुतः।।

              (व्रजकिशोरः)

LINKS ON CHANDAS

http://knramesh.blogspot.com/2010/12/anushtup-chandas.html

http://knramesh.blogspot.com/2010/12/chandas-metres.html

http://knramesh.blogspot.com/2011/08/mantra-rishi-chandas.html

http://knramesh.blogspot.com/2011/08/software-for-chandas.html

http://knramesh.blogspot.com/2017/02/why-do-we-touch-nose-for-chandas.html

http://knramesh.blogspot.com/2010/11/metres-in-bhagavatha-chandas.html

http://knramesh.blogspot.com/2016/04/chandas-metre-periyavaa.html

Paraa vidyaa & Aparaa vidyaa

Courtesy: https://www.speakingtree.in/blog/para-and-apara-vidya

There are two categories of knowledge, declares the Rishi of Mundaka Upanishad- knowledge of the world and knowledge of the inner world, material knowledge (apara vidya) and spiritual knowledge (para vidya). The same thing has again been taken up in the Chandogya Upanishad by sage Narada Muni and Sanatkumara. In fact both ought to be acquired and both are equally important. Nor are they mutually exclusive. One is incomplete without the other. This has been very strongly emphasized by the Isa Upanishad.]

"The higher (para) and the lower knowledge (apara), or the knowledge of the spirit and the knowledge of matter, both ought to be acquired, so say those who know Brahman (Supreme Spirit)," declared the sage Angirasa to Saunaka when the latter approached him as a disciple.

All the Vedas, grammar, philosophy, astronomy, astrology and all such knowledge falls in the category of apara or lower learning. That knowledge by which Brahman (Supreme Soul) is known, that by which, the unseen and the unknown, the one eternal all-pervasive Being is known, is the para or higher learning.

 

 

Narada once approached the sage Sanatkumara and requested him to show the path of knowledge.

Sanatkumara said, "Let me first know what you have already learnt. I shall then teach you something further than that."

 

 

Narada then said, "Sir, I have learnt the Rg-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda, history and traditional stories which are together called the fifth Veda, the method of remembering and repeating the Vedas, the technique of Shraddha ceremony, grammar, philosophy, mathematics, astronomy, astrology, science of augury, jugglery, logic, ethics, information about different gods who represent different forces or powers, science of animals, science of war, and so on. But, Sir, I feel that I merely know the Mantras or potent words but I do not know the Atman or the soul or the spirit of things. I have heard from men like you that he who knows the Atman goes beyond all sorrow. Sir, I am full of sorrow and grief and remorse. I hope and believe that you will be able to lead me out of all these by favouring me with real knowledge."

 

 

"Dear Narada, all that you have known is but mere name and verbiage, mere words. You can by your present knowledge achieve only what words can achieve and nothing more."

 

 

"What is it that is greater than name and words? Please teach me that," said Narada.

"Yes, the power of speech is greater than words. If there had been no power of speech there would have been no words, no Vedas, no truth or untruth, no religion or irreligion, no good or bad."

 

 

"Is there anything still greater than the power of speech?" queried Narada

"Certainly. Mind is greater. It is the mind that is conscious of both the word and the power of speech. When a man decided that he should learn the Mantras, he learns them. Otherwise not. When he thinks he ought to do a thing, he does it, not otherwise.

 

 

"Is there anything greater than the mind?"

"Why not? The will is greater than the mind. If there is no will, nothing happens. It is the will that holds all things together."

 

 

"What is greater than the will?"

"Consciousness is greater than the will. It is consciousness that begets mental activity. Then there is the will that impels the mind to think. Speech follows and words take shape. If a man's consciousness is not concentrated, he is not alert and he cannot do things."

 

 

"Dear Sir, is there anything that is greater than consciousness?"

"Of course, there is. Meditation is greater than mere consciousness. Even the earth and the sky and the mountains are, as it were, meditating and therefore standing firm and steady. If there were no meditation, nothing would stand firm and steady."

 

 

"Please tell me if there is something which is greater than meditation."

"Yes, the power of understanding is greater than meditation. Good and bad, truth and untruth, the Vedas and Puranas, this world and the next, all these can be known only if there is the power of understanding."

 

 

"Is there anything still greater than understanding?"

"Yes, dear friend. Power is greater than mere understanding. A single powerful man inspires fear into a hundred men with brains and understanding. When a man with physical power gets up and goes about, when he becomes learned, when he becomes a seer, a thinker, a doer of things, becomes a man of understanding, he is greater than all. It is power that supports the earth, the sky, the mountains, the beasts and men and gods and everything that exists on earth or in heaven."

 

 

"Is there anything that is greater than physical power?"

"Yes, food is greater. If a man does not eat ten days he may die, or even if he lives, he may lose his powers of speech, of action, of hearing, and of thinking. When he begins to take food his powers return to him."

 

 

"Is there anything greater than food?"

"Yes, water is greater. If there are no rains then no food grows. For want of water all living beings would fade away. When there are rains all animals are quite happy."

 

 

"What is greater than water?"

"Heat or light is greater. If there were no heat, the water from the earth would not evaporate and there would be no rain without evaporation."

 

 

"What is greater than heat?"

"Akasha or space is greater. It is in akasha or space that all things happen. The sun and the moon and the worlds float about in space. Space is the cause of sound waves that makes hearing possible."

 

 

"What is greater than space?"

"Well, there is the Atman, the spirit. That is the substratum of everything else."

"Man is always impelled to do things on account of the joy or the pleasure that he gets out of the things that he does. No one acts or does anything unless by some kind of pleasure or joy. And joy consists in abundance, not in want. It is infinity and not limitation that can give joy. That infinity can be realized only by living a unitary life and not by living a life impeded by a sense of separation or isolation or limitation.

 

 

When a man sees not anything but One, hears not and knows not anything but the one Atman, he is experiencing infinity. When a man only sees and knows merely things other than the Atman, it is misery and sorrow that follow. The abundant and the infinite are immortal while things limited are mortal. The spirit lives by its own power and exists by its own support and greatness. Those who have realized the spirit are great on account of self-possession and not on account of the possession of houses and cows, servants and lands.

 

 

"The spirit pervades the four quarters. It is up above as well as down below. It is called the Atman. He who knows this Atman is absorbed in it. He sports with it, he enjoys its company as that of a mate. He is full of joy. He is his own monarch and fully self-possessed and self-controlled.

 

 

"This realization of the spirit can dawn upon us when our mind is clean and pure. Our minds would be clean and pure when we feed upon pure food. A clean and pure mind alone can concentrate upon truth. Truth then will shine in the heart of hearts like the rising sun."

 

That is para vidya or spiritual realization that bestows immortality and eternal bliss.

Sanskrit joke

प्रहसनम्😄

निष्कलङ्क: पुत्र: - अद्य शालायां

      मम कक्षे अध्यापक: माम-

       तर्जयत्  |

जनक: --  किमर्थम् ?

पुत्र:     -   अहं गीतं विस्मृृतवान् |

जनक:  -  शिक्षक: किं कृतवान् ?

पुत्र:     -  एकेन मापिकेन मां 

         निर्दिश्य अवदत् " एषा 

         मापिकया: अन्ते एक: 

         मूढ: तिष्ठति " इति |

जनक:    -  तदनन्तरम्? 

पुत्र:        -  अहं भवन्तं पृष्टवान् 

          " कतमे अन्ते " इति |

name of Rama in Raghuvamsa - Sanskrit

राम इत्यभिरामेण वपुषा तस्य चोदितः। 

नामधेयं गुरुश्चक्रे जगत्प्रथममङ्गलम्॥

#रघुवंशमहाकाव्यम् १०/६७

अभिरमन्ते जना यस्मिंस्तद् अभिरामं मनोहरं सुन्दरं तेन अभिरामेण वपुषा शरीरेण चोदितः प्रेरितः गुरुः पिता राजा दशरथः तस्य नवजातशिशोः पुत्रस्येत्यर्थः जगतां लोकानां प्रथमं पूर्वं प्रधानं मङ्गलं कल्याणं शुभमिति जगत्प्रथममङ्गलम्। रमन्ते योगिनो यस्मिन् स रामः इति नाम एवेति नामधेयं चक्रे कृतवान्। अभिरामत्वमेव रामशब्दप्रवृत्तिनिमित्तमित्यर्थः।

look after your health - Sanskrit subhashitam

सर्वमेव परित्यज्य शरीरमनुपालयेत्।

शरीरस्य प्रणष्टस्य सर्वमेव विनश्यति।।

One should look after his health (himself)leaving everything behind.When health is disturbed,everything is destroyed.

Durga stuti by Arjuna in Mahabharata - Sanskrit

Courtesy:http://arjunakruthadurgastuthi.blogspot.com/2017/11/blog-post.html

नमस्ते  सिद्धसेनानी  आर्ये  मन्दरवासिनि 
कुमारि  कालि कापाली  कपिले क्रुष्ण-पिङ्गले    ॥१॥

भद्रकालि  नमस्तुभ्यम्  महाकाली  नमोSस्तु  ते 
चंडिचंडे  नमस्तुभ्यम्   तारिणि   वरवर्णिनि      ॥२॥

 कात्यायनि  महाभागे  करालि  विजये  जये 
शिखिपिच्छ ध्वज-धरे नाना-भरण-भूषिते          ॥३॥

अट्टशूल  प्रहरणे  खड्गखेटधारिणि 
गोपेन्द्रस्यानुजे  ज्येष्टे  नन्दगोपकुलोद्भवे           ॥४॥

महिषासृक्प्रिये  नित्यं  कौशिकि  पीतवासिनि
अट्टहासे  कोकमुखे  नमस्तेSस्तु  रणप्रिये         ॥५॥ 

उमे  शाकम्बरी  श्वेते  कृष्णे  कैटभनाशिनि  
हिरण्याक्षि  विरूपाक्षि  सुधूम्राक्षि  नमोSस्तु  ते ॥६॥

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त्वं  ब्रह्म-विद्या- विद्यानां  महानिद्रा च  देहिनाम् 
स्कन्दमातर्भगवति  दुर्गे  कान्तारवासिनि           ॥८॥

स्वाहाकार: स्वधा  चैव  कला  काष्ठा  सरस्वती  
सावित्री  वेदमाता  च  तथा  वेदान्त  उच्यते       ॥९॥

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कान्तारभयदुर्गेषु  भक्तानां चालयेषु  च 
नित्यं  वससि  पाताले  युद्धे  जयसि  दानवान्   ॥११॥

त्वं  जम्भनी  मोहिनी च  माया  ह्री:  श्रीस्तथैव च
सन्ध्या  प्रभावती  चैव  सावित्री  जननी  तथा    ॥१२॥

तुष्टि: पुष्टिर्धृतिर्दीप्तिश्चन्द्रादित्य - विवर्धिनी 
भूतिर्भुतिमतां  संख्ये   वीक्ष्यसे  सिद्धचारणै:  ॥१३॥  

Sanskrit subhashitam

|| ॐ || 

" सुभाषितरसास्वाद् " 

" वक्रोक्ति " [ ३०९ ] 

श्लोकः—सरसा सालंकारा सुपदन्यासा सुवर्णमयमूर्तिः| 

आर्या तथैव भार्या न लभ्यते पुण्यहीनेन || 

अर्थः—सरस, सालङ्कार, सुपदन्यास, सुवर्णमयमूर्ति ऐसी आर्या और भार्यां पुण्यहीन लोगों को मिलती नहीं| 

गूढार्थः—आर्या [ काव्य ] सरस—रसयुक्त| सालंकार—शब्द के अलंकार पहने हुई| 

सुपद्न्यास—पदलालित्ययुक्त| सुवर्णमयमुर्ति—मीठी रचना| 

भार्या [ पत्नी ] रसिक, सुवर्णअलंकारयुक्त, जिसका पदन्यास मोहक है, सुवर्णकान्ति वाली| 

यहाँ पर कवी कह रहा है की अच्छी पत्नी और अच्छा काव्य पुण्यहीनों के नसीब में नही होता| 

मतलब पुण्य से ही काव्यरचना स्फूरती है| और पुण्य से ही अच्छी पत्नी मिलती है| 

|| ॐॐॐॐ || 

डॉ. वर्षा प्रकाश टोणगांवकर 

पुणे / महाराष्ट्र 

------------

Vishnu Sahasranamam 15 to 24 in tamil

Courtesy:Smt.Dr.Saroja Ramanujam

விஷ்ணுஸஹஸ்ர நாமம் 5

18. யோக:-மனஸ:: திய: ச ஏகீ பாவ: யோக: . யோகம் என்பது மனமும் புத்தியும் ஒருநிலைப்படுவது. இங்கு யோகத்தினால் அடையப்படுபவன் யோகா: எனப்படுகிறான்.,ஏன் என்றால் யோகம் என்பது ஐக்கியம் . இறைவனோடு ஐக்யம் ஆவது. பாதையும் அடையவேண்டிய இலக்கும் ஒன்று என்பது.

அவனருளால் அவன் தாள் வணங்கி என்பதைப் போல.
19. யோகவிதாம் நேதா – யோகம் அறிந்தவர்களின் வழிகாட்டி. தன்னை அடைய யோகம் மூலம் வழிகாட்டுபவன். இங்கு யோகம் என்றால் கர்மயோகம் பக்தியோகம் ஞானயோகம் மூன்றையும் குறிக்கும்.

20. பிரதான புருஷேச்வர:-பிரதானம் என்பது முக்குணம் உடைய பிரகிருதி. அதிலிருந்து உண்டாவது பிரபஞ்சம். புருஷன் என்பவன் ஜீவாத்மா. உண்மையில் பந்தமற்ற புருஷன் பிரகிருதி சம்பந்தத்தால் கட்டுப்படுகிறான். அதை அறிந்து பரமபுருஷனிடம் புத்தியை செலுத்தினால் விடுபடுகிறான். அதனால் பரமபுருஷனே பிரகிருதி புருஷன் இருவருக்கும் ஈசன்.

21. நாரசிம்ஹ வபு: -நரசிம்ஹ ஸ்வரூபம் இருமையைக் கடந்த ஸ்வரூபம். ஞானசக்தியும் க்ரியாசக்தியும் சேர்ந்தது. நரஸ்ய விசார்ய பூர்விகா கார்யகாரண சக்தி: ஸிம்ஹஸ்ய ச பராக்ரமசக்தி: லக்ஷ்யதே யஸ்மின் வபுஷி தத்வபு: யஸ்ய ஸ: நாரசிம்ஹவபு: . அதாவது புத்தியும் பராக்ரமமும் சேர்ந்த சக்தி என்று பொருள். பிரம்மாவின் வரங்களை ஒத்தும் பக்தனைக் காக்கவும் எடுத்த வீரம் பொருந்திய அவதாரம்.

22. ஸ்ரீமான்-திருவை உடையவன். எந்த உரு எடுத்தாலும் திருமகளை மார்பில் உடையவன் .அதுவே நரஸிம்ஹஉருவத்தின் அழகு.

23. கேசவ: -கம் என்றால் ஜலம், சுகம் என்று பொருள். தண்ணீர் எவ்வாறு அவசியமோ அவ்வாறு சுகத்தையும் அளிக்கிறவன். குளிர்ந்த ஆனந்தத்தை அளிப்பவன் என்றும் கொள்ளலாம். க என்றால் பிரமனைக் குறிக்கும். அ என்பது விஷ்ணு. ஈச என்பது சிவன். இவைகளோடு வ என்ற எழுத்தும் சேர்ந்தால் மும்மூர்த்திகளும் இவன் வசம் அதாவது பரப்ரம்மமே என்பது பொருள்.

பொதுவாக அறிந்த பொருள் என்னவென்றால், அழகிய பெரும் முடிகொண்டவன் எனபது. பிரசஸ்த ஸ்நிக்த நீலகுடில குந்தலத்வாத் கேசவ: , சிறந்த அழகிய கருத்த சுருட்டையான கூந்தலை உடையவன். 
அல்லது கேசியைக் கொன்றவன் என்ற பொருளிலும் கேசவன் என்று சொல்லப்படுகிறான். இதற்கு முந்தைய நாமம் நரசிம்மனைக் குறிப்பதால் மகத்தான பிடரி மயிரைக் கொண்டவன் என்றும் கூறலாம்.

24. புருஷோத்தம:- இந்த சொல் இரண்டு விதமாக பகுத்தறியப் படுகிறது. 
புருஷேஷு உத்தம: - இது புருஷர்களுக்குள் உத்தம புருஷன் அதாவது பரம புருஷன்.இங்கு புருஷன் என்பது ஜீவாத்மாவைக் குறிக்கிறது. 
புருஷானாம் உத்தம: - புருஷர்களுக்குள் உத்தமன், சிறந்தவன். இது சரியான பொருளாகாது . ஏனென்றால் புருஷர்களுக்குள் ஒருவனாக அவனைக் கொள்வது சரியல்ல.
உத்தம: புருஷஸ்து அன்ய: பரமாத்மா இதி உதாஹ்ருத:(ப.கீ- 15-17)

Narada bhakti sutram 56 in tamil

Courtesy:Smt.Dr.Saroja Ramanujam

நாரத பக்தி சூத்திரம்

56. கௌணீ த்ரிதா குணபேதாத் ஆர்தாதி பேதாத் ச
சாதாரண பக்தி மூன்று விதம். அவை பக்தனுடைய மூன்று குணத்தையும் நோக்கத்தையும் பொறுத்தது.

இது 54-வது சூத்திரத்தில் முக்கிய அல்லது பராபக்தியைக் காட்டிலும் வேறானது. ஆனால் அது முடிவில் பராபக்தியாக மாறிவிடும்.

1. மூன்று குணங்களாகிய ஸத்வம் ரஜஸ் தமஸ் இவைகளின் வகைப்படி உண்டாகும் பக்தி.
முக்தியடையும் நோக்கத்துடன் வரும் பக்தியானது சாத்வீக பக்தி. இந்த உண்மை பக்தர்களின் பக்தியானது பராபக்தியில் முடியும். 
பலனை எதிரபார்த்துச்செய்யும் பக்தி ராஜஸ பக்தியாகும். ராவணன் சிறந்த சிவபக்தனாயினும் அதன் மூலம் கிடைத்த வரத்தை உலகை அடக்கி ஆளவே பயன்படுத்தினான். பாணாசுரனும் இதற்கு ஒரு உதாரணம்.,

ஆடம்பரமாகப் புகழையோ பொருளையோ விரும்பி அதற்கான தேவதைகளை உபாசிப்பது ராஜஸ பக்தியாகும்.

பேத புத்தியுடன் பிறரைப் பழிவாங்கவோ ஹிம்சிக்கவோ துர்தேவதைகளை வழிபடுவது தாமச பக்தியாகும்.,

2.மூன்றுவகை நோக்கம் கொண்ட பக்தர்கள். 
இது பின்வரும் பகவத் கீதை ச்லோகத்தில் கூறப்பட்டுள்ளது. 
சதுர்விதா பஜந்தே மாம் ஜனா: ஸுக்ருதின: அர்ஜுன
ஆர்த்தீ ஜிக்ஞாஸு அர்த்தார்த்தீ ஞாநீ ச பரதர்ஷப (ப.கீ. 7.16)

"நற்செயல்கள் செய்கின்றவர்களாகவும் என்னிடம் பக்தியுள்ளவர்களாகவும் இருக்கும் மனிதர்கள் நால்வகைப்படுவர். அவர்கள், துன்பமடைந்தோர், உண்மை அறிவை வேண்டுவோர், இஷ்டாபூர்த்தியை வேண்டுவோர், ஞானிகள் என்பவராவர். "

இதில் ஞானி என்பவன் பராபக்தியை அடைந்தவன். மற்ற மூவரும் சாதாரண பக்தி கொண்டவர்கள்
.
ஆர்தன்- துன்பம் வரும்போது அதை போக்கிக்கொள்ள இறைவனை பக்தி செய்பவர். இதற்கு கஜேந்திரன், திரௌபதி, உதாரணம்.

ஜிக்ஞாஸு- அறிவைப் பெற வேண்டி ஆவலுடன் பக்தி செய்பவர்கள். உத்தவர், பரீக்ஷித், வியாசர், வசிஷ்டர் விஸ்வாமித்திரர் போன்றவர்கள்.

அர்த்தார்த்தீ- ஏதோ ஒரு பயனை வேண்டி பக்தி செய்பவர்கள். இதற்கு துருவன் , சுக்ரீவன், விபீஷணன் உதாரணங்கள்.

உன்னத பக்தி அதாவது நான்காவதாக சொல்லப்பட்ட ஞானி என்பதற்கு உதாரணம் பிரஹ்லாதன், ஹனுமன், நாரதர், முதலியோர்

  

Remembering Vishnu is the greatest parihara for a Vaishnava - Spiritual story

ஸ்ரீவைஷ்ணவமும் சோதிடமும் , குலதெய்வ வழிபாடும், ஏழு கடுக்காய் வைத்தியமும்.

(சோதிடர்கள் பலருடைய வாழ்க்கையில் குழப்பத்தை இன்றும் என்றும் விளைவித்து வருகின்றனர். சோதிடத்தை நம்பும் மக்கள் பெருகியுள்ளனர். உலகில் எந்த இரு பெண்களும்  ஒத்த கருத்துடையோர்களாக அமைவதில்லை. உலகில் எந்த இரண்டு கடிகாரமும் ஒரே நேரத்தைக் காட்டுவதில்லை. 

அதேபோல் உலகில் எந்த இரு சோதிடனும் ஒரே கருத்தைத் தெரிவிப்பதில்லை. ஸ்ரீவைஷ்ணவர்களுக்கு குலதெய்வம் ஸ்ரீமந் நாராயணனே "எம்மனா! என்குலதெய்வமே! (பெரியாழ்வார் திருமொழி 5-4-3) என்கிறார் பெரியாழ்வார்.

 தாமஸ தேவதைகளைக் குலதெய்வம் என்று பெரும்பாலான ஸ்ரீவைஷ்ணவர்கள் கொண்டுள்ளனர். இது ஸ்ரீவைஷ்ணவத்தையே வேர் அறுக்கும் செயலாகும். ஆனால் இன்று புற்றீசல்களைப்போல் தோன்றியுள்ள சோதிட இதழ்களும், ஊடகங்களில் அவ்வப்போது ஒளிபரப்பப்படும் சோதிடம் சார்ந்த நிகழ்ச்சிகளும், கேள்வி பதில்களும், நேரலை நிகழ்ச்சிகளும் கணக்கிலடங்கா. 

எத்தைத்தின்றால் பித்தம் தெளியும் என்று அலையும் மக்களிடம் வாயில் வந்ததைப் பிதற்றி சோதிடர்கள் பிழைப்பை நடத்தி வருகின்றனர். பாமர மக்களுக்கோ எது நல்லது எது கெட்டது என்ற அடிப்படை அறிவே கிடையாது. இதன் விளைவாக பரிஹாரம் என்ற பெயரில் இதர தேவதைகள் கோயில்களுக்குச் செல்வது, தாமஸ ராஜஸ முறைகளில் பூஜைகளை நடத்துவது போன்றவை இன்று ஸ்ரீவைஷ்ணவக் குடும்பங்களில் மலிந்து காணப்படுகின்றன. 

இந்தக் குலதெய்வ வழிபாடும் போற்றுதலும். விவாஹ சுபமுஹூர்த்த பத்திரிகைகள் வரை காணப்படுகிறது. திருமண்காப்பு அதன்கீழ் ஸ்ரீமதே ராமானுஜாய நம: ஸ்ரீமத்வரவர முநயே நம: அதற்குப்பிறகு செல்லாயி அம்மன் துணை, காத்துக்கருப்பு துணை, ரத்தக்காட்டேரி துணை என்ற சொற்றொடர்கள் காணப்படுகின்றன.

"இதுகாண்மின் அன்னைமீர்! இக்கட்டுவிச்சிசொற்கொண்டு* நீர்

 எதுவானும்செய்து அங்கோர்கள்ளும்இறைச்சியும்தூவேன்மின் *

 மதுவார்துழாய்முடி மாயப்பிரான்கழல்வாழ்த்தினால்

 அதுவேஇவளுற்றநோய்க்கும் அருமருந்தாகுமே."

"மருந்தாகுமென்று அங்கோர்மாயவலவைசொற்கொண்டு* நீர்

 கருஞ்சோறும்மற்றைச்செஞ்சோறும் களனிழைத்தென்பயன்?*

 ஒருங்காகவேஉலகேழும் விழுங்கியுமிழ்ந்திட்ட*

 பெருந்தேவன்பேர்சொல்லகிற்கில் இவளைப்பெறுதிரே."

                (திருவாய்மொழி 4-6-3,4)

    நம்மாழ்வார் வெறிவிலக்குத்துறையில் அருளிச்செய்த இப்பாடல்கள் பரிஹாரங்களை இகழ்கின்றன. நெற்றியில் திருமண் காப்பு அணிந்த எவனும் இதர தேவதைகள் காலில் விழக்கூடாது. நாளும் கோளும் நாரணன் அடியார்களை ஒன்றும் செய்யாது என்ற உறுதிப்பாடு குலைந்து விட்டது. ராகு, கேது வக்ரம், சனியின் பார்வை, குருவின் பார்வை இவையெல்லாம் சாதாரண மக்களுக்கே. பிரபன்னர்களுக்கு இது கிடையாது. இதுபற்றியே திருவரங்கம் பெரிய கோயிலில் ஆரியபட்டாள் வாயில் படியில் நவக்கிரஹங்களும், பன்னிரெண்டு ராசிகளும் பொறிக்கப் பட்டுள்ளன. ஒவ்வொரு நாளும் ஒவ்வொரு அடியாரும் அந்தப் படிக்கட்டில் பொறிக்கப்பட்டுள்ள நவகிரஹங்கள் மற்றும் ராசிகள்மேல் கால் வைத்துத்தான் செல்கின்றனர்.

காவலில்புலனைவைத்துக் கலிதன்னைக்கடக்கப்பாய்ந்து *

நாவலிட்டு உழிதருகின்றோம் நமன்தமர்தலைகள்மீதே *

மூவுலகுண்டுமிழ்ந்தமுதல்வ! நின்நாமம்கற்ற *

ஆவலிப்புடைமைகண்டாய் அரங்கமாநகருளானே!   (திருமாலை -1)

 

   தொண்டரடிப்பொடியாழ்வார் யமன் தலைமீது நான் கால் வைப்பேன் என்று கூறத்தொடங்கினார். உமக்கு இப்படிப்பட்ட திண்மை எவ்வாறு ஏற்பட்டதென்று திருவரங்கன் வினவ, உமது திருநாமமாகிய 'அரங்கா' என்பதை நான் பலமுறைக் கூறுவதால் அடியேனுக்கு இந்தத்திண்மை ஏற்பட்டதென்று இந்தப் பாடலில் குறிப்பிடுகிறார். இதை வலியுறுத்தவே அதாவது யமனோ அல்லது மற்றைய கோள்களோ அரங்கனுடைய நாமத்தை உரக்கக் கூவியவனை அல்லல்படுத்துவதற்கு அச்சங் கொள்ளும் என்பதை வலியுறுத்தவே, ஆரிய பட்டாள் வாசலில் பன்னிரெண்டு ராசிகளும், நாழிகேட்டான் வாசலில் நவக்கிரஹங்களும் வாயிற்படியில் பொறிக் கப்பட்டுள்ளன. நிலைமை இவ்வாறு இருக்க ஸ்ரீவைஷ்ணவர்கள்  நவக்கிரஹங்களையும் ராசிகளையும் கண்டு அச்சங்கொள்ளத் தேவையில்லை.

   

ஆகவே ஸ்ரீவைஷ்ணவர்களுக்கு எம்பெருமான் திருவடிகளைத் தொழுவதைத்தவிர வேறு எந்தப் பரிஹாரத்திலும் ஈடுபடக் கூடாது. திருவிருத்தம் 42ஆம் பாட்டில் பெரியவாச்சான்பிள்ளை  "எருதுகெடுத் தார்க்கும் ஏழ்கடுக்காய் ஈனாப்பெண்டிர்க்கும் ஏழ்கடுக்காய்" என்றதொரு மரபுத்தொடரை மேற்கோளாகக் காட்டியுள்ளார்.

    இதன் பொருளாவது. "ஒரு ஊரிலே ஒருவன் தன் எருமை மாட்டை காணவில்லையென்றும், அதை அவர்கள் கண்டார்களா என்று பலரிடம் வினவிக் கொண்டே சென்றான். எதிர்பட்ட ஒருவனிடம் அவன், என் எருமையைக் கண்டாயா என்று நச்சரித்துக் கொண்டிருந்தான். இவன் நச்சரிப்பு தாங்காமல் ஏழு கடுக்காய்களைச் சாப்பிடு. உன் எருமைமாட்டை நீ கண்டுபிடித்து விடலாம் என்றான். அவனும் இதை உண்மையென நம்பி ஏழு கடுக்காய்களை அரைத்து சாப்பிட்டான். இதன் விளைவாக அவனுக்கு வயிற்றுப்போக்கு ஏற்பட்டது. அதனால் குளக்கரையை நாடிச்சென்றான். அங்கே காணாமற்போன எருமை மாட்டைக் கண்டான். ஆகவே எருமை மாடு கிடைத்ததற்கு கடுக்காய் சாப்பிட்டது தான் காரணம் என்ற எண்ணம் அவன் மனதில் நிலைத்துவிட்டது. 

அந்த ஊரிலிருந்த ஒரு பெண்ணிற்கு வெகுநாட்களாகக் குழந்தைப்பேறு ஏற்படவில்லை. அவள் வந்து இவனிடம் என்ன மருந்தை உட்கொண்டால் பிள்ளைப்பேறு கிட்டும் என்று கேட்டாள். தனக்கு ஏழு கடுக்காய்கள் சாப்பிட்டதனால் எருமைமாடு கிடைத்தாற்போல், அவளுக்கு பிள்ளைப்பேறு ஏற்பட வேண்டுமானால் ஏழு கடுக்காய்களை சாப்பிட வேண்டும் என்று சொன்னான். அவளும் அதை அப்படியே நம்பி ஏழு கடுக்காய்களை அரைத்துச் சாப்பிட்டாள். அவள் கர்ப்பப்பையில் பிள்ளைப்பேறு ஏற்படாமல் தடுத்துவந்த பூச்சிகள் கடுக்காய்களை சாப்பிட்டதால் அழிவுற்றன. அதன்விளைவாக அவளுக்குப் பிள்ளைப்பேறு கிட்டியது. அந்த நிகழ்ச்சிக்குப்பிறகு எருமை மாட்டைத் தொலைத்தவன் எந்த இடையூறோ அல்லது உடல் நலபாதிப்போ ஏற்பட்டால் அதற்கு ஒரே மருந்து ஏழு கடுக்காய்களைச் சாப்பிடுவதுதான் என்று கூறி வந்தான்.

   இதைப்போலத்தான் பரிஹாரங்களும். பரிஹாரங்களைச் சொல்பவன் கடவுளின் அவதாரம் அல்ல. அப்படியவன் கடவுளின் அவதாரமாக இருக்கக் கூடுமானால் அவன் வீட்டில் நடந்தேறிய அல்லது எதிர்காலத்தில் நிகழக் கூடிய துன்ப நிகழ்ச்சிகளைத் தவிர்த்திருக்கலாமே/தவிர்த்திடலாமே. அகால மரணத்தை முன் கூட்டியே கணித்திருக்கலாமே. காக்காய் உட்காரப் பனம்பழம் விழுந்தது போல்தான் பரிஹாரங்கள். ஒருவருக்கு அது பலித்தது என்றால் அது அவருடைய நல்ல நேரத்தின் விளைவாகும். ஆனால் பரிஹாரம் செய்வதால் எல்லோருக்கும் எல்லாமே நடந்தேறிவிடும் என்று உபதேசிப்பது முட்டாள்தனம்.)

How to empty the mind-positive story

*How to Empty and Free your Mind!*

〰〰〰〰〰〰〰〰

A nice story of Adi Shankaracharya teaching his students how to empty and free their mind:

"Adi Sankara was walking through the market place with his disciples.

They saw a man dragging a cow by a rope.

Sankara told the man to wait and asked his disciples to surround them.

"I am going to teach you something" and continued...

" *Tell me who is bound to whom?* Is the cow bound to this man or the man is bound to the cow?"

The disciples said without hesitation "Of course the cow is bound to the man!. The man is the master. He is holding the rope. The cow has to follow him wherever he goes. The man is the master and the cow is the slave."

"Now watch this", said Sankara and took a pair of scissors from his bag and cut the rope.

The cow ran away from the master and the man ran after his cow. "Look, what is happening", said Sankara

_"Do you see who the Master is? The cow is not at all interested in this man. The cow in fact, is trying to escape from this man._

*This is the case with our MIND.*

Like the cow, all the non-sense that we carry inside is not interested in us. WE ARE INTERESTED IN IT, we are keeping it together somehow or the other. We are going crazy trying to keep it all together under our control.

The moment we lose interest in all the garbage filled in our head, and the moment we understand the futility of it, it will start to disappear. Like the cow, it will escape and disappear."

*Feeling Free and Relaxed is a Choice!*🙏

Only Brahmin girls to participate in the kanya puja?"-Periyavaa

Many of you have heard about incidents about Kanchi Mahaperiavaa. There is one particular incident that I like very much and wanted to share with everyone.

One day Mahaperiavaa was camping at Calcutta during Navarathri. One of the regular visitors to the camping place was a lady who was also a disciple of Sri Rabindranath Tagore.

As the lady was not to be seen for about 3 days or so, Tagore asked her, "How come I did not see you for the last 3 days since the beginning of Navarathri?"

The lady answered, "I have been going to get darshan of Sri Kanchi Mahaperiavaa every day and participate in the daily kanya puja".

Then Tagore asked - "Does your Mahaperiavaa allow only Brahmin girls to participate in the kanya puja?"

The lady answered - "Yes"

The Tagore said - "Looks like your Mahaperiavaa does not know the meaning of the namam " Aabrahma keeda janani" (She has created all beings from worm to Lord Brahma - namam #285) in Lalitha Sahasranamam.

The lady was heart broken to hear Tagore's words. Next day when she went to see Mahaperiavaa she sat before him and started weeping.

Mahaperiavaa immediately asked her "Did Tagore say anything wrong about me and that is why you are crying?"

The lady nodded and began to narrate what happened.

Mahaperiavaa listened patiently and then said "நீ ஒன்னுபண்ணு , Tagore கிட்ட போய் "எங்க பெரியவா அடுத்த ரெண்டு நாமமும் சேர்த்து வெச்சு வாசிக்க சொன்னார்" னு சொல்லு" (You do one thing, go to Tagore and tell him that "my Periavaa asked you to read the next two namams as well")

The lady did not understand but nevertheless went and told Tagore what Mahaperiavaa told her.

Tears started rolling down the cheeks of Tagore as the purport of Mahaperiavaa's message started to sink in.

The next two namams were:

#286 "Varnashrama vidhayini" - She who created the four fold division of society

#287 "Nijangna roopa nigama" - She who gave orders which are based on Vedas

Madhvacharya - Sanskrit essay

 इतिहासः

सुमध्वविजयः इति नारायणपण्डिताचार्यस्य महाकाव्यं मध्वाचार्यस्य जीवनचरित्रं, वैशिष्ट्यं च वर्णयति । 'अयं मध्वाचार्यः हनुमत्-भीम-अवतारयोः परं वायुदेवस्य तृतीयः अवतारः' इति तस्य प्रख्यातिः । एतस्य पिता मध्यगेह भट्टः । माता वेदवती । एकदा अनन्तेश्वरदेवालयस्य उत्सवे कश्चित् मानवः एकस्य दीर्घस्तम्भस्य उपरि आरुह्य सर्वान् उद्दिश्य उवाच 'लोके शास्त्रसंरक्षणार्थं जीवोत्तमः वायुदेवः पाजकक्षेत्रे सद्यकाले अवतारं प्राप्नोति' इति । तदनुसारेण क्रि.श.१२३८ तमे वर्षे पाजकक्षेत्रे मध्यगेहभट्टस्य निरन्तरभगवत्सेवया एव एतस्य जन्म अभवत् । एतस्य पूर्वाश्रमस्य नाम वासुदेव इति । बाल्यावस्थायामेव अनेकचमत्कारान् प्रदर्श्य वायुदेवस्य अवतारत्वं अप्रकटयत् । शास्त्रसंरक्षणार्थं भुवि आगतः सः एकादशे वयसि अच्युतप्रज्ञात् संन्यासदीक्षां स्वीकृत्य पूर्णप्रज्ञः इति नाम प्राप्तवान् ।

त्रयोदशे (१३) शतमाने प्रचलितायां बृहत्सभायां नैकविद्वद्वरेण्यै: पृष्टानां प्रश्नानां सुललिततया उत्तरं दत्त्वा सर्वज्ञसूरिः इति उपाधिं प्राप्नोति । स्पष्ट-सुललित-व्याख्यानमेव मध्वाचार्यस्य पाण्डित्यस्य वैशिष्ट्यम् । एवं वेदस्य अर्थत्रयं, महाभारतस्य दशार्थं, विष्णुसहस्रनामस्य शतार्थं प्रदर्श्य एषः केरळे 'विश्वम्' इति पदस्य पञ्चाशदधिकार्थान् प्रतिपादितवान् इति तु मध्वाचार्यस्य पाण्डित्यं द्योतयति ।

मध्वाचार्यः (कन्नड: ಮಧ್ವಾಚಾರ್ಯ, आङ्ग्ल: Madhvacharya) (१२३८-१३१७) वेदान्तशास्त्रस्य प्रवर्तक आसीत् । "आनन्दतीर्थः" इति तस्याऽपरं नाम । नारायणपण्डिताचार्यः 'सुमध्वविजय'नामके ग्रन्थे श्रीमदाचार्यस्य जीवनचरित्रं वर्णितवान् । भारतस्य दर्शनशास्त्रेषु 'द्वैतं' प्रमुखं विशिष्टं च शास्त्रं वर्तते । तस्य शास्त्रस्य प्रवर्तकः मध्वाचार्यः । 'अयं वायुदेवस्य अवतारः, अपि च अयं हनुमत्-भीम-अवतारयोः परं मध्वाचार्यस्य अवतारं प्राप' इति ख्यातिः ।

आचार्यस्य जन्म १२३८ तमे वर्षे पाजकक्षेत्रे अभवत् । पाजक इति ग्राम उडुपी इत्यस्य नगरस्य समीपे अस्ति । मध्वाचार्यः मध्यगेहभट्ट-वेदवती इति दम्पत्यो: पुत्र: । पितरौ बालकस्य 'वासुदेव' इति नामकरणं कृतवन्तौ । ११ वर्षीयो वासुदेव: संन्यासं स्वीकृतवान् । १२४९ तमे संवत्सरे वासुदेव: अच्युतप्रज्ञ इति आचार्यात् नामदीक्षां स्वीकृतवान् । आचार्यः अच्युतप्रज्ञः वासुदेवाय 'पूर्णप्रज्ञ' इति नाम दत्तवान् । तस्य अगाधं पाण्डित्यं दृष्ट्वा आचार्य: 'आनन्दतीर्थः' इति अपरं नाम दत्तवान् । किन्तु आचार्यः मध्वस्तु श्रुतिप्रतिपादितेन (यदी मनु प्रदिवो मध्व आदवे इति मन्युसूक्ते) 'मध्व' इति नाम्ना एव प्रसिद्धः । तस्य सिद्धान्तस्य नाम तत्त्ववादः इति । किन्तु मध्वाचार्यस्य सिद्धान्तः 'द्वैतमतम्' इत्येव प्रसिद्ध: ।

सुप्रभातम्! 

अद्यत्वे माध्वाचर्यस्य तिरोभव महोत्सवः। 

अत एव यदि वयम् तस्य जीवनेतिहासम् स्मरामः अस्माकं कृते तद्बहु कल्यानम् भवेत्।

Vishnusahasranam slokas 18 to 24 in tamil

Courtesy:Smt.Dr.Saroja Ramanujam

விஷ்ணுஸஹஸ்ர நாமம் 5

18. யோக:-மனஸ:: திய: ச ஏகீ பாவ: யோக: . யோகம் என்பது மனமும் புத்தியும் ஒருநிலைப்படுவது. இங்கு யோகத்தினால் அடையப்படுபவன் யோகா: எனப்படுகிறான்.,ஏன் என்றால் யோகம் என்பது ஐக்கியம் . இறைவனோடு ஐக்யம் ஆவது. பாதையும் அடையவேண்டிய இலக்கும் ஒன்று என்பது.

அவனருளால் அவன் தாள் வணங்கி என்பதைப் போல.
19. யோகவிதாம் நேதா – யோகம் அறிந்தவர்களின் வழிகாட்டி. தன்னை அடைய யோகம் மூலம் வழிகாட்டுபவன். இங்கு யோகம் என்றால் கர்மயோகம் பக்தியோகம் ஞானயோகம் மூன்றையும் குறிக்கும்.

20. பிரதான புருஷேச்வர:-பிரதானம் என்பது முக்குணம் உடைய பிரகிருதி. அதிலிருந்து உண்டாவது பிரபஞ்சம். புருஷன் என்பவன் ஜீவாத்மா. உண்மையில் பந்தமற்ற புருஷன் பிரகிருதி சம்பந்தத்தால் கட்டுப்படுகிறான். அதை அறிந்து பரமபுருஷனிடம் புத்தியை செலுத்தினால் விடுபடுகிறான். அதனால் பரமபுருஷனே பிரகிருதி புருஷன் இருவருக்கும் ஈசன்.

21. நாரசிம்ஹ வபு: -நரசிம்ஹ ஸ்வரூபம் இருமையைக் கடந்த ஸ்வரூபம். ஞானசக்தியும் க்ரியாசக்தியும் சேர்ந்தது. நரஸ்ய விசார்ய பூர்விகா கார்யகாரண சக்தி: ஸிம்ஹஸ்ய ச பராக்ரமசக்தி: லக்ஷ்யதே யஸ்மின் வபுஷி தத்வபு: யஸ்ய ஸ: நாரசிம்ஹவபு: . அதாவது புத்தியும் பராக்ரமமும் சேர்ந்த சக்தி என்று பொருள். பிரம்மாவின் வரங்களை ஒத்தும் பக்தனைக் காக்கவும் எடுத்த வீரம் பொருந்திய அவதாரம்.

22. ஸ்ரீமான்-திருவை உடையவன். எந்த உரு எடுத்தாலும் திருமகளை மார்பில் உடையவன் .அதுவே நரஸிம்ஹஉருவத்தின் அழகு.

23. கேசவ: -கம் என்றால் ஜலம், சுகம் என்று பொருள். தண்ணீர் எவ்வாறு அவசியமோ அவ்வாறு சுகத்தையும் அளிக்கிறவன். குளிர்ந்த ஆனந்தத்தை அளிப்பவன் என்றும் கொள்ளலாம். க என்றால் பிரமனைக் குறிக்கும். அ என்பது விஷ்ணு. ஈச என்பது சிவன். இவைகளோடு வ என்ற எழுத்தும் சேர்ந்தால் மும்மூர்த்திகளும் இவன் வசம் அதாவது பரப்ரம்மமே என்பது பொருள்.

பொதுவாக அறிந்த பொருள் என்னவென்றால், அழகிய பெரும் முடிகொண்டவன் எனபது. பிரசஸ்த ஸ்நிக்த நீலகுடில குந்தலத்வாத் கேசவ: , சிறந்த அழகிய கருத்த சுருட்டையான கூந்தலை உடையவன். 
அல்லது கேசியைக் கொன்றவன் என்ற பொருளிலும் கேசவன் என்று சொல்லப்படுகிறான். இதற்கு முந்தைய நாமம் நரசிம்மனைக் குறிப்பதால் மகத்தான பிடரி மயிரைக் கொண்டவன் என்றும் கூறலாம்.

24. புருஷோத்தம:- இந்த சொல் இரண்டு விதமாக பகுத்தறியப் படுகிறது. 
புருஷேஷு உத்தம: - இது புருஷர்களுக்குள் உத்தம புருஷன் அதாவது பரம புருஷன்.இங்கு புருஷன் என்பது ஜீவாத்மாவைக் குறிக்கிறது. 
புருஷானாம் உத்தம: - புருஷர்களுக்குள் உத்தமன், சிறந்தவன். இது சரியான பொருளாகாது . ஏனென்றால் புருஷர்களுக்குள் ஒருவனாக அவனைக் கொள்வது சரியல்ல.
உத்தம: புருஷஸ்து அன்ய: பரமாத்மா இதி உதாஹ்ருத:(ப.கீ- 15-17)

Lessons from a crane -Sanskrit

Courtesy: http://shishusanskritam.com/%E0%A4%AC%E0%A4%97%E0%A5%81%E0%A4%B2%E0%A5%87-%E0%A4%B8%E0%A5%87-%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE-%E0%A4%B8%E0%A5%80%E0%A4%96%E0%A5%87%E0%A4%82/

बगुले की शिक्षा

"इन्द्रियाणि च संयम्य बकवत् पण्डितो नरः ।
देशकालबलं ज्ञात्वा सर्वकार्याणि साधयेत् ।।"
(चाणक्य-नीतिः–०६.१६)

अर्थः—बुद्धिमान् मनुष्य को चाहिए कि अपनी इन्द्रियों को वश में और चित्त को एकाग्र करके तथा देश, काल और अपने बल को जानकर बगुले के समान अपने सारे कार्यों को सिद्ध करें ।

विश्लेषणः—

बगुले का ध्यान जगत्प्रसिद्ध है । किंवदन्ती है कि श्रीराम ने ध्यानमग्न एक बगुले को देखकर लक्ष्मण जी से कहा–

"पश्य लक्ष्मण पम्पायां बकः परमधार्मिकः ।
मन्दं मन्दं पदं धत्ते जीवानां वधशंकया ।।"

हे लक्ष्मण ! पम्पा सरोवर पर इस परमधार्मिक बगुले को देखो, जीवों की हिंसा न हो, अतः कैसे धीरे-धीरे अपने पैरों को रख रहा है ।

लक्ष्मण कुछ उत्तर देते, उससे पूर्व ही एक मछली बोल उठी—

"अहो बकः प्रशंसते राम येनाहं निष्कुली कृता ।
सहवासी विजानीयात् चरित्रं सहवासिनाम् ।।"

अहो ! हे राम ! आप बगुले की प्रशंसा कर रहे हैं, जिसने मुझे कुलहीन बना डाला । सहवासियों के चरित्र को तो सहवासी ही जान सकता है ।

Gayatri mantra

Courtesy: https://sreenivasaraos.com/tag/gayatri-mantra/

 The Mantra and Its Import

 

The mantra

32.1. As mentioned earlier; Gayatri is a mantra dedicated to Savitr. It originally occurs as the tenth rik in the sixty-second Sukta of the third mandala of Rig-Veda Samhita (RV: 3.62.10).It is repeated in several other texts. The metrical form, chhandas, of the mantra is Gayatri. In accordance with the characteristic requirement  of the Gayatri – chhandas, the mantra is composed of  twenty-four letters, akshara or matra (Gayatri chaturvimsatyakshara); arranged in three lines (tripaada); each paada having eight letters (ashtaksharatmaka-paada).

32.2. The pada-patha (sequential rendering) of the mantra reads: tat- savituh- varenyam – bhargah – devasya – dhimahi – dhiyah – yah – na – prachodayath.

32.3. The anvaya, the order of the words in the mantra to elicit its meaning, is usually thus : (yah) who; (nah) our; (dhiyah) intellect; (prachodayath) inspires; (tat*) that; (devasya) radiant; (savituh) Savitr; (varenyam) most adorable; (bhargah) effulgence; (dhimahi) we meditate upon.

[* The suggestive term tat may refer either to Savitr or to his bhargah (excellence). The extended meaning of the term is Brahman (as in tat tvam asi).]

The literal meaning of the mantra would be: "We contemplate on the most adorable brilliance of Savitr who inspires our intellect".

There are, of course, countless mystical interpretations of the mantra.

Extended form of Gayatri

33.1. The mantra, as above, revealed to Rishi Visvamitra and appearing in the Rig-Veda Samhita (RV: 3.62.10) is known as Visvamitra-Gayatri. Its extended form begins with the line comprising the Pranava (Om) and three Vyahrti-s (bhu, bhuvah and suvah). Both the forms of Gayatri are recited and contemplated upon during the Sandhya prayers. The extended form is preferred during the performance of Havana-s

33.2. The extended form of Gayatri, thus, has four lines. It is said; Gayatri mantra is four-footed (chatuspaada) when Pranava (Om) accompanies it. However, when Pranava is omitted it is only three-footed (Chatuspaada Gayatri pranavenavena saha; pranavam vina tripaada). This statement is based on the faith that the syllable Om encompasses all the Vyahrti-s; or, rather, the Vyahrti-s are extensions of Pranava Om.

Turiya paada

34.1. There is another stream of discussion on the fourth line (Turiya paada) of Gayatri in Brihadaranya Upanishad (5.14.7). The fourth line, it is said, occurs following the traditional three lines of Gayatri mantra of twenty-four syllables.  The text says that while the first three lines can be grasped by reason, the fourth line, which is mystical in its import, and can be comprehended only through intuition. The Upanishad adores the fourth line as 'Namaste turiyaaya darshataya padaaya'.

tasyā upasthānam | gāyatry asy ekapadī dvipadī tripadī catuṣpadi | apad asi |
na hi padyase | namas te turīyāya darśatāya padāya parorajase | asāv ado mā prāpad iti ||| BrhUp_5,14.7 ||

34.2. This fourth paada is said to be hidden (darshatasya) or un-manifest (apad); and, is beyond intellect.  It represents Savitr as the Purusha, shining as the very core or as the essence of the solar orb (mandala-antargata-purusha), who is the inner-being (antaryamin), the heart of all beings (sarva-jivatma).

34.3. This Turiya paada which reads 'paro rajas ya tapati' (the pada-pata of which is: 'Parah- rajase- asau – adhah – maa – praapta – iti') is, by itself, considered a maha-mantra. Its Rishi is Vimala; its chhandas is Turiya; its Devata is Paramatma; and, its objective (viniyoga) is liberation (moksha).

Asya sree darshatasya Gayatri-turiya paada-maha- mantrasya; Vimala Rishihi; Turiya chhandaha/Paramatma Devata; Moksha viniyogaha //

Literally, the mantra appears to refer to that un-shadowed effulgence (consciousness) beyond the three gunas (paro rajasa) that illumines (tapati) all existence. There are, of course, numerous other interpretations depending on the inclination of each School.

35.1. The Turiya paada, it is said, explains the preceding three paadas (paada traya) of the Gayatri mantra, in terms of triads'. It says: Hey Gayatri, your first line (eka padi) represents three realms (tri lokya); your second line (dvitiyena paadena) the three streams of knowledge (tri-vidya-rupena); and, your third line (trutiyena paadena) the vital currents (prana). The Gayatri of three paadas rests (prathisitha) on the fourth paada (turiya paada), which is established in Satya, the Truth. This (Satya) is the real Savitr, for it is the essence (satva) of all beings and material objects – with form (murta) and without form (a-murta) – turīya-padā-aśrayaṃ satyaṃ bale pratiṣṭhitam /.

Here, the commentators explain that tri lokya refers to three realms (bhu, bhuvah and suvah); tri-vidya to three Vedas (Rig, Yajus and Sama); and the vital currents (prana, apana and vyana). They all rest on Turiya paada which indeed is Satya (Absolute Truth), beyond conditioned – existence.

35.2. It is also said; the eight letters [paro (2), rajas (2), ya (1), pra– tapa –iti (3)] of the subtle and mystical fourth-line (Turiya-paada) of Gayatri in association with Pranava (Om) as the ninth letter (navakshara vai) forms the first half of the Yajna (purvardha vai yajnasya Gayatri – Satapatha Brahmana: 3.4.1.15).

śiro vai yajñasyātithyaṃ navākṣarā vai gāyatryaṣṭau / tāni yānyanvāha praṇavo navamaḥ pūrvārdho vai yajñasya gāyatrī pūrvārdhe eṣa / yajñasya tasmānnavakapālaḥ puroḍāśo bhavati   –  3.4.1.[15]

35.3. Thus, the Turiya paada the fourth-line (chaturbhi paadaih) by itself (ekame) is worthy of meditation in silence (upasate), as it represents the Purusha. Turiya, it is said, represents the highest state beyond the three gunas (paro rajas) and beyond the three known states of consciousness (waking, dreaming and deep sleep). Turiya paada is not for chanting; but ,it is for contemplation  in silence.

36.1. The mantra starting with words: 'paro rajase….' is accorded great significance in the Sri Vidya tradition. It is identified with the beeja Hrim, which is equivalent to Pranava Om. And; it represents pure consciousness, which is not inert (paro rajase), at 'the end of silence'.

36.2. Further, Tripura-tapini-Upanishad which deals with the basic concepts and symbolisms of Sri Vidya, provides, among other things, the  tantric interpretations to Chatush-paada Gayatri, the Gayatri of four lines, composed of thirty-two syllables (Tt.Up : 1.2 to 1.8).  The text compares the Turiya paada the fourth line (paro rajase sāvadom) with the fifteen-lettered Panchadasi mantra of Sri Vidya – pañcadaśākṣaraṃ traipuraṃ  . The Panchadasi mantra is implicit or hidden (just as Turiya paada); and, it becomes explicit or manifest when the sixteenth (sodasha) letter Srim is added to it. Srim is Mother-Goddess's own form.

36.3. The text interprets the Turiya Paada by relating it to the principle of Shiva: the illumination (prakasha); the pure consciousness (Shiva) latent as Paramatman (akshara) in the space of one's heart (akshare parame vyoman). It is drawn out (vimarsa) when it isassociated with the shakthi of Mother –goddess Gayatri.

ityekaṃ parabrahma rūpaṃ sarva bhūtā adhivāsaṃ turīyaṃ / jānīte so'kṣare parame vyoman yadhivasati ।

37.1. There is another interpretation. The commentaries on Sri Lalitha Sahasranama mention that the nama-s 583 – 585 refer to three types of Vidya-s: Atma Vidya (583); Maha Vidya (584); and, Sri Vidya (585).

ātmavidyā mahāvidyā śrīvidyā kāmasevitā । śrīṣoḍaśākṣarī vidyā trikūṭā kāmakoṭikā ॥ 118॥

In this context; it is said, Turiya Gayatri is also Atma Vidya. And, the Devi manifests in the form of Turiya Gayatri and also as the eight-lettered 'atma-ashtakshara- vidya' of the Srividya tradition (om- hrim-hamsaha -soham-svaha).

**

Sri Aurobindo's Gayatri

38.1. Gayatri is a Universal mantra. It is said; each one has to understand and experience it in her/his own way. The aspirants are advised to create her/his own rendering of the essence of the mantra, as each perceives it. Of the mantras of such genre the one that comes to mind quickly is the celebrated Gayatri created by Sri Aurobindo.

38.2. Sri Aurobindo gave his own Gayatri mantra of twenty-four syllables:

Tat savitur varam rūpam jyotiḥ parasya dhīmahi yannaḥ satyena dīpayet

Let us meditate on the most auspicious  form of Savitri , on the Light of the Supreme which shall illumine us with the Truth.

38.3. It is said; Sri Aurobindo's Gayatri is addressed to Savitri, daughter of the Sun 'as Satya (the Truth), the pure consciousness", "the power of inspired speech which brings the illumination of the supreme Truth'. Savitri is the symbol of dawn, the Truth that comes from the Sun. Sri Aurobindo's Gayatri Mantra meditates upon the auspicious form of the Sun, the Light that illumines us with the Truth.

38.4. The scholar Shri R.Y. Deshpande explains that Sri Aurobindo's Gayatri Mantra is slightly different from the traditional Gayatri Mantra given to us by Rishi Visvamitra, which seeks illumination of our intuition and of our intellect. In Sri Aurobindo's mantra, the emphasis is on the auspicious form – varam rupam. It invokes Gayatri in her most auspicious form to come and reside in us, amongst us, within us. This is the difference between the two: – the first invokes a spiritual perception; the second invokes her as a form in us. The coming down of that Grace is the birth of Savitri.

Om and the Vyahrti-s

39.1. Gayatri mantra as given by Rishi Visvamitra is extended by fusing it with a line opening with the Pranava Om followed by the three Vyahrtis (bhu, bhuvah and suvah). Both the forms of Gayatri are recited and contemplated upon during the Sandhya prayers. The extended form is preferred during the performance of havana-s. The concept of Vyahrtis, it is said, was derived from Taittriya Upanishad; and, it is important by itself. The Pranava Om always recited at the beginning and the end of the mantra is not just a sound or symbol. It is verily the Bija from which Gayatri emanates. Gayatri which is Savitri adores Pranava as Brahman (Brahma Swaroopam) encompassing all existence.

We shall briefly talk about Pranava and the Vyahrtis.

Pranava Om

40.1. Pranava – Om – enjoys unrivalled pre-eminence in the Indian traditions. It is hailed as the Moola-mantra (the root of all mantras), Akshara (The Letter) or Ekakshara (the single syllable). It is the auspicious sound of initiation (diksha).Every recitation, every prayer and every worship-action is preceded by utterance of Om. The study of the Vedas commences with the sound of Om; and, the student says to himself, fondly, 'with this I shall attain Brahman' (Taittiriya Upanishad-1.8.1). Om is the most comprehensive universal sound-symbol (udgita). Aitareya Brahmana (2.5.7) explains Om as the unity of three matras: 'a', 'u' and 'ma' (akaara-ukaara-makaara).

ōmiti brahma. ōmitīdaō sarvam. ōmityētad-anukṛtirha sma vā apyōśrāvayētyā-śrāvayanti. ōmiti sāmāni gāyanti. ōōśōmiti śastrāṇi śaōsanti   . ōmityadhvaryuḥ pratigaraṅ pratigṛṇāti. ōmiti brahma prasauti. ōmityagni-hōtram-anujānāti. ōmiti brāhmaṇaḥ pravakṣyannāha brahmōpāpnavānīti. brahmaiva-ōpāpnōti৷৷1.8.1৷৷

40.2. Sri Gauda-Paada in his celebrated Karika on Mandukya Upanishad expands on that and avers 'AUM represents manifest and un-manifest aspects of Brahman'. It is the single syllable that symbolizes and embodies Brahman, the Absolute Reality. It is the Pranava that which pervades all existence; and it is our very life breath. Sri Gauda-Paada explains; Vaisvanara in waking state is A, the first part of AUM. Teijasa in dream state is U, the second part of AUM. And, Prajna in deep sleep is M, the third part of AUM, concluding the sounds of the earlier two parts. The Syllable AUM in its entirety stands for the fourth state – Turiya – one beyond the phenomenal existence, supremely blissful and non-dual. It is the source of all existence. AUM represents Ultimate Reality.AUM is thus verily the Self itself. Meditate on AUM as the Self.

40.3. Taittiriya Aranyaka (10.33) also declares 'Omkara is indeed the very representation of Brahman' (Om ityekaksharam Brahma); and the sum and substance of all the Vedas. And, all manifestations and expressions are rooted in Om (tad yatha). All the texts, therefore, advice the aspirants to meditate on Omkara.

Omi tyekÀksaram brahma | agnirdevatÀ brahma ityÀrsam | gÀyatram chandam paramÀtmam sarÂpam | sÀyujyam viniyogam [[10-33-1]

40.4. For the purpose of meditation, Omkara is itself regarded a mantra. Its Rishi is Prajapathi; its chhandas is Gayatri; and its Devata is Paramatma. The purpose of meditation (viniyoga) is liberation (vimukthi – phala – siddhidam).

Om and Gayatri

41.1. As regards the Pranava at the commencement of Gayatri, the two are intimately related. The traditional view is that the Pranava, Vyahrti-s and the Gayatri form an integral unit. Taittiriya Aranyaka (2.11.1-8) confirms that scriptural recitation always begins with the chanting of the syllable Om, followed by the three Vyahrtis and the Gayatri verse (as in RV 3.62.10).

aksare parame vyoman nyasmindeva adhi visve niseduryastanna veda kimaca karisyati ya ittavidusta ime samasata iti trineva prayunkta  bhur bhuvas svarityahai tadvai vacas satyam yadeva vacas satyam tatprayunkatha savitrÁm gÀyatram  triranvaha paccho'rdh arcarso'navanam savita sriyah prasavita sriyameva pnotyatho prajnatayaiva pratipada chandamsi pratipadyate |[2-11-1-15]|

41.2. Srimad Anandatheertha (Sri Madhwacharya) explains in his Rg-bhasya that the import of the Pranava is expanded in the Vyahrti-s and the meaning of the Vyahrti-s is elaborated in the Gayatri.

41.3. It is said; even if Vyahrti-s are omitted, for some reason, the Pranava should always precede the Gayatri. Pranava is indeed the Bija of Gayatri-mantra. The Gayatri-japa, which is the most important sequence of the Sandhya, should invariably include both the Pranava (Om) and the Vyahrti-s (bhu, bhuvah and suvah) [Pranava vyahrtiyutam gayatrim vai japet tatah].

41.4. Maitrayani Upanishad (prapāṭhaka 6- 2) says: Gayatri with Vyahrtis; and Pranava with Vyahrtis are but two names of Brahman that is light. Worship (upaasita) Brahman using Om (Omithyaksharena), Vyahrtis (vyahrityabhi) and Savitri (Savitra che iti). That (tat) Brahman is one with Om – upāsito Omityeta tad akṣareṇa vyāhṛtibhiḥ sāvitryā ceti .

Vyahrti-s

42.1. The Pranava Om in the first line of Gayatri is followed by three utterances   Bhu, Bhuvah and Suvah, which are termed as Vyahrti-s. The term Vyahrti (or Vyahara) literally means well articulated speech or a considered statement. They are also taken as syllables of mystical significance. Vyahriti is also understood as that which sheds light on our knowledge of the universe (Visheshenh Aahritih sarva viraat praahlaanam prakash-karanah vyahriti iti).

42.2. There are several myths associated with the origin of the Vyahrtis. There are also variations in the explanations provided in some Upanishads and their associated texts. For instance:

: – Chandogya Upanishad (2.23.2-3) states that Prajapathi who is the embodiment of Truth meditated upon all existence (lokan abhyatapat). Out of his contemplation arose three Vedas (trayi vidya). From out of the Vedas that he meditated upon, there emerged (sampra savant) these syllables (etani aksharani): bhu, bhuvah and suvah.

As Prajapathi contemplated further (tani abhyatapat), the syllable Om (Omkara samprasravat) emerged from these (vyahtri-s). He then realized that Om permeates every form of speech (omkara sarva vac samtrnna), just as the network of veins (sankuna) is spread over the entire leaf (sarvani parnanai). Prajapathi exclaimed 'Verily all this is Om! Verily all this is Om! ' (Omkara eva idam sarvam; Omkara eva idam sarvam)'.

: – Chandogya Upanishad at another place (4.27.1-3) states: Prajapathi contemplated upon all worlds (lokan abhyatapat); and extracted their essence (rasam pravrhat): fire from the earth (agnim prithivyah); air from the intermediate-space   (vayum antariksat); and Aditya (sun) from the space beyond (adityam divah).

As he contemplated on the three deities, he derived from their essence (rasam pravrhat): Rg (Rig-Veda) from Agni (agneh rcah); Yajus from Vayu (vayoh yajumsi); and Sama from Aditya (samani adityat).

Prajapathi further contemplated on the three Vedas (tryim vidyam)   and extracted their essence: Bhu from Rig-Veda (bhu iti rgbhyah), Bhuvah from Yajur Veda (bhuvah iti yajurbhyah) and Suvah from Sama Veda (suvah iti samabhyah).

: – Taittiriya Brahmana (2.2.42) offers a different explanation. It mentions that Prajapathi at the end of his meditation uttered Bhu; and the earth come into existence (sa bhur iti vyaharat, sa bhumim asrjata).He then uttered Bhuvah; and this brought forth the mid-region (a bhuvah iti vyaharat, antariksham asrjata).And, finally Prajapathi exclaimed Suvah; and, the upper realm got formed (sasuvah iti vyaharat, sa divam asrjata). Thus the three Vyahrtis (utterances) correspond to these realms (eta vai vyahrtya ime lokah).

: – Maitrayani Upanishad (6.6) expands on that and relates the Vyahrti-s to Purusha, the Cosmic Being. And, it says: at the beginning, the existence was inarticulate. Then, after deep contemplation Prajapathi uttered: Bhu, Bhuvah and Suvah. That threefold utterance   formed the gross body of Purusha: Bhu his feet (bhu paadah); Bhuvah is his navel (nabhir bhuvah); and Suvah is his head (suvaritya shiroh). And, Aditya (sun) became his eyes (Aditya chakshu).

43.1. Thus, initially, in these texts, Vyahrti-s are presented as utterances of mystical significance that stand for regions, realms or worlds (lokah) – (eta vai vyahrtaya ime lokah: TB .2.2.4.2). Bhuh is earth; Bhuvah is mid-region; and, Suvah is the upper region. The Taittiriya Upanishad explains the three terms as: bhuh – ayamlokah (this world here in front of us); bhuvah – antariksham (the mid region); and suvah –asau lokah (the world beyond).

44.1. It is explained that in these references Bhu etc do not mean material earth etc. But, they symbolically suggest the principles associated with earth, atmosphere and space beyond. For instance:

:- The first Vyahrti Bhu is explained as that from which objects spring up or take birth or take shape (bhavatah kvipi bhur iti rupam) or that in which all beings reside (bhavanti asyam bhutani).

: – Similarly, the second Vyahrti Bhuvah signifies that principle which maintains all objects and beings (bhavayati sthapayati visvam iti). It is said; Bhuvah symbolizes the mid-region (antariksha) which provides space for existence and maintenance of the first Vyahrti Bhu,  the earth (bhavaty asmin jagat). It also illumines the world of earth (prakashayati visvam) .  The later text Parasara Smrti mentions that the Vyahrti Bhuvah signifies that which produces, maintains all things till their destruction; and that which again produces them.

: – And, the third Vyahrti Suvah, the upper realm is that which provides light, warmth, coolness and life to the two other lower regions: Bhuvah (mid-region) and Bhu (earth). Suvah signifies that which is truly adorable or sought after in all earnestness (sushtu varaniyatvat suvah); and it is pure knowledge. It also symbolizes the ideal state of bliss, Ananada; the greatest blessing.

45.1. But, in the later texts and commentaries, the Vyahrti-s were interpreted as or identified with almost everything that could be tied into a set – of – three. Following that, the Vyahrti-s came to be associated with a wide-range (almost endless sets) of meanings and interpretations. I have, at the end of this paragraph listed just a few of those, in the appended table.

45.2. The more significant ones are those that attempt to relate each of the three Vyahrti-s to : the Matra-s of the Pranava (A-U-M); three Vedas; Vedic gods – Agni, Vayu and Aditya ; three realms (loka); three vital energies (prana, apana and vyana); three modes of powers or expressions (iccha, kriya and jnana); trinity of Brahma , Vishnu and Shiva; three existential factors as set out in the Samkhya (Pradhana, Purusha and Kaala); three chakras of Yoga (muladhara, vishuddha and sahasrara);  and, the three aspects of Brahman (Sat, Chit and Ananada) etc.

No.	Factor	Vyahrti
		Bhu	Bhuvah	Suvah
1	Loka (realm)	Prithvi	Antariksha	Dyur-loka
2	Veda	Rig-Veda	Yajur-veda	Sama-Veda
3	Matras of Pranava	a-kaara	u-kaara	m-kaara
4	Devatha of the realm	Agni	Vayu	Aditya
5	Sources of Energy	Prana	Agni	Surya
6	Aspect of Brahman	Sat	Chit	Ananda
7	Chakras	Muladhara	Vishuddha	Sahasrara
8	Vital energies	Prana	Apana	Vyana
9	Trinity	Brahma	Vishnu	Rudra
10	Powers	Iccha-shakti	Kriya-shakti	Jnana-shakti
11	Elemental factor	Pradhana	Purusha	Kaala
12	Levels of identity	Buddhi	Manas	Ahamkara
13	Guna	Satva	Rajas	Tamas
14	Colour	Pita	Shukla	Krishna
15	Time (Kaala)	Past	Present	Future
16	Worship-fires at home	Garhapathya	Dakshina	Ahavaniya

Vyahrti-s and Gayatri

46.1. The three Vyahrti-s gain a special significance in their association with the Gayatri mantra. The traditional view is that the Pranava (Om), the Vyahrti-s and the Gayatri mantra are of identical nature. Sri Madhwacharya in his Rg-bhashya states that the Vyahrti- s Bhu, Bhuvah and Suvah denote virtues associated with Brahman, such as: completeness (purna); absolute supremacy (niradhika-sreshthah); and, unique bliss (ananda). He also explains that the import of the Pranava is expanded in the Vyahrti-s; and the meaning of the Vyahrti-s is made clear in Gayatri.

46.2. It is said; the Vyahrti-s bring out the aspects of Brahman that could be meditated upon. The contemplation on Vyahrti-s is also the contemplation on the aspects of Pranava, which leads to release (moksha). Through that, one attains svarajya the state of independence beyond bondage (apnoti svarajyam).

46.3. The other significant association of the Vyahrti-s with the Gayatri is their representation as the three subtle planes of existence (loka); or regions of experience; or as three states or levels of consciousness experienced during meditation on Gayatri.

Fourth Vyahrti – Mahah

47.1. The Vyahrti-s: Bhu, Bhuvah and Suvah are together known as Maha-Vyahrti-s. Because, they are the fundamental realms (loka), universally accepted and integrated into Gayatri mantra. They are also the Vyahrti-s mentioned in the older texts.

47.2. Taittiriya Upanishad (Shiksha valli: 1-7) mentions 'Bhu, Bhuvah and Suvah are the three Vyahrti-s' (bhur bhuva suvariti va etaastritayo vyahrutaya). And, says, in addition, that the son of Rishi Mahachamas had the knowledge of the fourth Vyahrti called Mahah (chaturthim mahachamasya pravadayate).This is the adorable loka (maha pujayam), higher than Suvah; the loka of Aditya, the antaryamin who ennobles (mahat) all the worlds. Mahah is Aditya (mahah iti adityah), one who nourishes life everywhere; and one who is adored by those who aspire for liberation.

47.3. Taittiriya Upanishad further states: These are the four Vyahrti-s. And, everything in this existence is fourfold. One who understands, through meditation, the four states in the four planes of existence, knows Brahman (ta yo Veda sa brahma). Everyone loves such a knower. And, the gods bring him offerings (sarvesmai deva balim avahanti). Prachinayogya (descendent of sage Prachinayoga) was initiated into this meditation.

47.4. The passage goes on to describe Mahah: as Chandra who supports all plant-life and celestial bodies (sarvani jyotishee maheeyante); as Brahma who presides over Yajna (brahmanavava sarve Veda maheeyante); and as Anna that nourishes all the vital forces (annena vava sarve prana maheeyante).  It declares 'Mahah is Atman; Mahah is Brahman that pervades everything (maha iti tad brahma)'.

Other Vyahrti-s

48.1. As said earlier; Bhu, Bhuvah and Suvah are the fundamental (Maha) Vyahrti-s; and Mahah is the fourth one. In addition, three other Vyahrti-s are mentioned :  janah,  tapah and satyam, bringing the total to seven Vyahrti-s . Janah, tapah and satyam, in the ascending order, are placed above Suvah . These Vyahrti-s, referred to as loka-s, are also understood as the levels of consciousness.

48.2. The concept of loka-s or realms arranged in ascending (urdhva) and descending (adho) order with reference to the position of the earth (Bhu) at the middle (madhya) emanates from the imagery of the structured world (Bhuvana) as envisioned by the ancients. The six lower (adho) loka-s placed below the earth (Bhuloka) are: atala, vitala, sutala, tala-tala, rasatala and patala the lowest loka. The seven upper (urdhva) loka-s positioned above the earth, in ascending order, are: bhuvarloka, svarloka, maharloka, janaloka, tapoloka and satyaloka the highest loka.

Symbolisms

49.1. Symbolically, the Bhu (earth) is deemed to represent the physical (bodily) consciousness, the basic needs; while the below (adho) loka-s represent the lower levels of consciousness.

49.2. As regards the upper realms (urdhva loka), the six upper realms are said to symbolically represent , in that order :

(i) emotions , desire for approval or love;

(ii) intellect , logic and reasoning ;

(iii) subtle energies of spirit ;

 (iv) psychic realm, listening and observing in stillness ;

(v) intuition, direct experience of reality of Self;

and,

(vi)  unbound , non-dual consciousness.

These levels are , in a similar manner, associated with the chakras, the energy centres or seats of consciousness in human body.

49.3. It is also said, janah represents the realm from which akasha and other elements originate (jana janane; karturyasun); tapah is the realm from which all thoughts arise (tapah alochane) representing knowledge and enlightenment; and satyam is eternal, immutable in space or time. Satyam is the highest bliss and the liberating knowledge.

49.4. And , there is a faith that the desirable objects that aid ones progress arise from these seven lokas or planes, of existence, which the Vyahrti-s represent. The presiding deities of the planes of existence are called upon to guide us to the Truth that liberates.

The seven Vyahrti-s and Om

50.1. Though each of the seven Vyahrti-s represents a distinct loka or a level of consciousness their utterance is always preceded by the Pranava Om, the symbol of supreme reality. The tradition regards each Vyahrti as a mantra in its own right.

: – The Rishis of the seven Vyahrti-s are, in order, Atri, Brighu, Kutsa, Vashista, Gautama, Kashyapa and Angirasa.

: – The Devata-s of the mantras are: Agni Vayu, Arka (Surya, Aditya), Vagisha (Brihaspathi), Varuna, Indra and Visvedevah.

: – And, the metrical forms, the chhandas, of these Vyahrti-s are Gayatri, Ushnik, Anushtup, Brhati, Pankti, Trishtup, and Jagati.

: – As regards the Pranava mantra that precedes each Vyahrti, Brahma is the Rishi, Gayatri is its chhandas, and Paramatma is its Devata. And, moksha, liberation is its viniyoga, the objective (mokshado viniyogah).

50.2. All the Vyahrti-s emanate from Pranava Om. The contemplation on Vyahrti-s is intended to secure (viniyoga) moksha, liberation. The mantra – Om âpo jyotih rasomritam brahma bhûr bhuvas suvar Om – pays tribute to the all- comprehensive nature of Om : "Om, the water, the light, the very essence in which we exist, the Absolute, the physical world, the astral realm, the mental realm, all are indeed Om".

50.3. Prapancha Sara a tantric text graphically describes the intimate relation between the Pranava and the Vyahrti-s. It explains; the first matra of the Pranava (a–kaara) is the first of the Vyahrti-s (Bhu).The second matra of the Pranava (u-kaara) is the second Vyahrti (Bhuh); and the third matra of the Pranava (ma-kaara) is the third of the Vyahrti-s (Suvah).The Bindu (.) which is the ardha (half)-matra is the Vyahrti Mahah; and the nada the sound of the Pranava is the fifth Vyahrti Janah. The Shakthi or the energy of the Pranava is the sixth Vyahrti Tapah; while the sublime peace (shanthi) of Pranava is the seventh Vyahrti Satyam.

50.4. Another text describes the Vyahrti-s as the limbs of the Cosmic-person (Virat-purusha), where Bhu is his feet; Bhuvah the knees; Suvah the loins; Mahah the navel; Janah the heart; Tapah the throat; and Satya the midpoint of his forehead.

Elongated Gayatri

51.1. The seven Vyahrti-s each accompanied by Om are followed by the three lines of the traditional 24-syllable Gayatri mantra; giving rise to the longer version of Gayatri. The mantra concludes with an invocation to the Goddess of light praying to illuminate our path as we progress towards higher consciousness.

51.2. The longer version of Gayatri is usually invoked during Pranayama preceding meditation on Gayatri.

51.3. The Vyahrti-s bring out the aspects of Brahman that are suitable for contemplation: Om is purna, the perfect; Bhu is nitya, the eternal; Bhuh is shristi-karta the creator; Suvah is svatantra, the unbound; Mahah is mahaniya, the adorable; Janah is aja beginning-less; Tapah is jnana-prakasha, the light of knowledge; and Satyam is niyama the true order that prevails in the Universe.

Mantra's import

52.1. The mantra acquires different shades of meaning in accordance with the interpretations assigned to each of its terms. Though the Gayatri mantra is generally taken to mean: 'may that Savitr inspire our intellect', there is, however, no universally accepted translation of it in English. Each has to delve deep into her/himself, understand it in her/his own way; and realize her/his own Gayatri through reasoning grasped in faith. As sage Uddalaka counsels 'śraddhatsva somyeti; have faith, my dear' (Ch. Up. 6.12.2).

52.2. The mantra is said to belong to the Devata Savitr; hence its original name is Savitri. But, the mantra is not directly addressed to Devata Savitr. The Savitr, here, is verily the Purusha, the Brahman, the supreme and absolute spirit settled in the hearts of all beings.

52.3. The discussion on the meaning, significance and symbolisms of the mantra is one thing; the diligent practice of its contemplation is quite another. As Sri Shankara says, the efficacy of the Gayatri is in its meditation –practice (abhyasa) and in the realization of its true nature (tasmad Gayatri evam prakaropasya).

Iconography

53.2. The Dhyana –slokas and the mantras invoking Gayatri Devata (Gayatri Avahaana), preparatory to reciting (japa) her mantra and meditating upon her form are the principal sources for Gayatri-iconography. Through these verses, recited with great reverence and devotion, the worshipper awakens and enlivens the potent Goddess residing in her/ his heart-cave. In the purity of her/his thought, word and deed, the worshipper   visualizes Gayatri Devata in her various auspicious forms, with the aid of verses recited with great earnestness.

54.1. Gayatri is said to manifest her shakthi in three forms, as: Gayatri in the morning (pratah-savana); Savitri in the midday (madyanh savana) and Sarasvathi in the evening (saayam savana) – [Aitareya Brahmana-13.25]. But, it is also said; Gayatri herself represents all three savana-s (Gayatri vai sarvani savanani). Her individual forms are named 'vyasti'; while her integrated form is 'samasti'.

54.2. She is the sum or the aggregate (samasti svarupini) of all that is divine (Sarvadevata Svarupini; Sarvamantra Svarupini). As Gayatri in the morning she is Bramha svarupini; as Savitri in the mid-day is Rudra svarupini; and as Sarasvathi in the evening is Vishnu svarupini.

54.3. Mahanirvana Tantra (56-60) provides a slightly different version of her manifestations. And, it asks the Sadhaka :

"In the morning meditate upon Her ( Devi Gayatri)  in Her Brahmi form, as a Maiden of ruddy hue, with a pure smile, with two hands, holding a gourd full of holy water, garlanded with crystal beads, clad in the skin of a black antelope, seated on a Swan (56). At midday meditate upon Devi Gayatri in Her Vaishnavi form, of the colour of pure gold, youthful, with full and rising breasts, situated in the Solar disc, with four hands holding the conch-shell, discus, mace, and lotus, seated on Garuda, garlanded with wild-flowers (57-58). In the evening meditate upon Devi Gayatri as Maheshwari of a white colour, clad in white raiment, old and long past her youth, with three eyes, beneficent, propitious, and seated on a Bull, holding in her lotus-like hands a noose, a trident, a lance, and a skull (59-60) 

[ Mahanirvana Tantra -Translated by Arthur Avalon (Sir John Woodroffe)-1913].

55.1. The following are some of the verses recited more commonly, adoring Gayatri Devata.

pratar dhyayami gayatrim, ravimandala-madhyagam
rg-vedam uccarayantim raktavarnam kumarikam
akshamalakaram brahmadevatyam hamsavahanam' 

In the morning, I meditate upon Gayatri- young and glowing; red in complexion; wearing garland of rosaries; and riding a swan. She is reciting Rig-Veda. Gayatri who is of the form   of Brahma is settled in the solar orb.

'madhyandine tu savitrim ravimandalamadhyagam
yajur-vedam vyaharantim svetam sulakaram sivam
yuvatim rudradevatyam dhyayami vrshavahanam' 

At noon she is Savitri. She is auspicious looking young person, well adorned in white garments. She is engaged in Yajur Veda. I meditate upon Savitri of the form of God Rudra, riding a bull and settled in the solar orb.

sayam sarasvatim syamam ravimandalamdhyagam
sama-vedam vyaharantim cakrayudhadharam subham
dhyayami vishnudevatyam vrddham garudavahanam

In the evening, she is Sarasvathi. She is auspicious looking mature person; and is in the form of Vishnu dark in complexion, holding Chakra and riding Garuda. She is reciting Sama Veda. I meditate upon Sarasvathi settled in the solar orb.

Samasti

Mukta-vidruma – hema-nila-dhavala-chayair mukhair-tryakshnaih,
Yuktam indu-nibadha-ratna-makutam tatvarthavarnatmikam
Gayatrim varadabhayankusa-kasam subhram-kapalam gadam
Sankham chakram atha aravindayugalam hastair vahantim bhaje

I meditate upon the Goddess Gayatri of five faces tinged with shades of pearl, coral, gold, sapphire, and white. Each of her heads is adorned with three eyes and crescent moon upon her diamond studded crown. She is seated on a lotus. She is endowed with ten arms. She holds in her six hands: the goad, the whip, the white skull, the mace, the conch and the discus; as also two lotuses in two other hands. With the other hands she gestures protection (abhaya mudra) and granting blessings (varada mudra).She is the very embodiment of mystic utterances of great philosophical import.

As regards the symbolisms associated with the iconographic features of Gayatri Devata, her five heads are variously interpreted as : five vital energies, pancha prana (prana, apana,  vyana, udana and samana ) ; five fundamental elements , pancha tattva (earth, water, air, fire and sky ) ; the five parts of Gayatri mantra – (i) Om ; (ii) Bhu, Bhuvah , Suvah; (iii) tat savitur varenyam; (iv) Bhargo devasya;  and,  (v) dhimahi.

 

References and Sources

Rgveda Darshana –vol 3- Gayatri mantra By Prof.SK.Ramachandra Rao

Vaidika Sahitya Charitre By Dr.NS Anantharangachar

Rg Vedic Suktas –Gayatri and others By Swami Amritananda

All pictures are from internet

 

3 Comments

Posted by sreenivasaraos on October 7, 2012 in Devi, Gayatri

 

Tags: Gayatri, Gayatri mantra, Savitr, Savitri, Turiya Gayatri, Vyahrti

Sri Gayatri – Part one

07OCT

Rishi Chhandas and Devata

Tat savitur varenyam

Bhargo devasya dheemahi

Diyo yonah prachodayat

 

We meditate on the adorable glory

of the radiant Savitr,

May he inspire our intellect

***

1 .1. Gayatri Mantra that is recited daily by millions of devout is indeed very ancient; and is regarded the most sacred of all mantras. The tradition accords Gayatri an unrivalled importance.

1.2. Gayatri is a mantra dedicated to Savitr; and is not a prayer in the ordinary sense of the term. A mantra – a specific structure of sound patterns coded in syllables and vowels – may be articulate or inarticulate; it may or may not convey a meaning. But, its relevance is in its inherent shakthi. Its subtle sounds or the abstract language attempts to visualize the un-differentiated divine principle. The accent, intonation and articulation too play a role in the efficacy of a mantra.

And, Mantra is neither a magical formula, nor is it a logical sentence; it  connects in a very special way to the objective and subjective aspects of reality.  The term Mantra is explained as mananat trayate mantrah; the contemplation of which liberates. It is the harmonious and powerful union of mind (Manas) and word (Vac). It is  the living sound, transcending beyond the mental plane. The fruitfulness of a mantra depends upon the authority of the teacher who imparts it and the spiritual preparedness of the student who is initiated (Diksha) into it. It has to be grasped in humility, earnestness and faith.

A prayer, prarthana, is a submission (Atma-nivedana) ; and it has a meaning and a philosophical significance. Prarthana has an intellectual appeal. Mantra is beyond intellect. Gayatri, it is said, is both mantra and prarthana, a profound invocation. It has the intrinsic shakthi of mantra; as also the intense devotion and reverence of prarthana. It signifies a determined aspiration for enlightenment.

1.3. Gayatri is essentially symbolic (sanketa vidya), inspiring righteous wisdom. It points to the absolute reality (Brahman) conditioned by names and forms as settled in solar orb, the visible form of divinity. The mantra formulates the nature of oneself and also the nature of Brahman, the supreme Consciousness (para-brahma nirupanam).

The name

4.1. Brihadaranyaka Upanishad (5.14.5) mentions that the mantra in Gayatri chhandas dedicated to Savitr – Devata was initially known as Savitri mantra. It says: 'the people were calling that   mantra in Gayatri chhandas as Savitri' (Gayatrim-eva Savitri-manu-bhruyaath), because it was addressed, in particular, to Savitr (Savitr iyam). Another authority, Manu (2.77 and 2.81), also names the mantra as Savitri; and avers 'there is no mantra that is superior to Savitri' (sāvitryās tu paraṃ na-asti maunāt satyaṃ viśiṣyate: Manu – 2.83c). Other texts (for e.g. Maitri Upanishad: 6.2) too declare that 'Savitri mantra with Pranava and Vyahrti is the best means (na savitrah paro mantrah) to attain Brahman'.

4.2. It is said; in course of time, the Savitri mantra came to be celebrated as Gayatri mantra because of its structure in classic Gayatri chhandas. The Savitri-mantra, it is believed, articulates, as few other mantras do, the special merits of the Gayatri-chhandas.

5.1. The name 'Gayatri' – as the title of the mantra – acquired several meanings. It is explained that the term Gayatri is derived from the root 'traing' (paalana) which means 'to protect'. Expanding on that explanation, Chandogya Upanishad says: 'This mantra called Gayatri in Gayatri-chhandas protects one who chants it. That is why it is called Gayatri' (Gayatri trayate cha – Ch.Up.) Satapatha Brahmana (14.8.15.7) in a similar manner explained Gayatri as that which protects (tattre) sense-faculties (including mind) and the life-principles (prana) which are called 'gaya': (prana vai gayaasthan trayati- tasmat Gayatri).

sā haiṣā gayāṃstatre prāṇā vai gayāstatprāṇāṃstatretadyadgayāṃstatre tasmād-gāyatrī
nāma sa yāmevāmūmanvāhaiṣaiva sā sa yasmā anvāha tasya prāṇāṃstrāyate 

5.2. It is said; Gayatri is itself the prana; and, in prana reside all the Devata-s, the energies and activating faculties. And thus; all knowledge, action and the consequences thereof become united in Gayatri. Being prana, Gayatri is the very self of all existence (jagatah atma).

5.3. Yaska-charya explains the term Gayatri by changing the order (sequence) of its syllables (Varna –vyatyaya). He says that Gaya-tri, in fact, could as well be read and understood as tri-gaya, as having three modes of articulation body (rupeshu), speech (vachasi) and mind (manasi) – gāyatrī. gāyateḥ. stuti. karmaṇas, .tri. gamanā.vā.viparītā (7,12); trigamana trishu rupeshu, manasi, vachasi vipushi cheti gamanam gatim dadati sa .

That is to say; Gayatri inspires or finds expression in our mental process, speech , behaviour and physical activities.

5.4. But largely, the term Gayatri has acquired the meaning 'as that which protects the one who recites it mindfully (gayantam trayate yasmad gayatri smarata budhaih)'. There is a firm faith that Gayatri protects the devout from various evils and sins.

Therefore, Gayatri mantra became a vital part of the daily prayers known as Sandhya. Not merely that; the Gayatri mantra became so important that its recitation by itself came to be known as Sandhya. That is because, it is explained, Gayatri mantra merits 'perfect meditation' (samyak dhyanavat sandhya).

[There is another rik in the fifth mandala of Rig-Veda Samhita (RV_5,082.01) that strongly resembles Gayatri mantra. Its Rishi is Syavasva-Atreya (also called Syavasva Archanasa, meaning the son of Archanas); its Devata is also Savitr; and it is in Anushtup chhandas. Anukramani, the Vedic glossary, describes it as 'the other Savitri' (ity uktatvat savitram)

'tat savitur vrnīmahe vayam devasya bhojanam | śrestham sarvadhātamam turam bhaghasya dhīmahi ||

We crave of Savitar the God this treasure much to be enjoyed. The best, all-yielding, conquering gift of Bhaga we would gladly win

(Translation by Ralph T H Griffith)]

The Rishi

6.1. Rishi in the Rig-Vedic context is illumined wise seer, an author of a Rik, a mantra expressing the Truth revealed to him. It is not a product of his reasoning or intellect, but of an intuitive perception. And according to Yaska, those who envisioned the mantras (mantra-drastarah) are Rishis  (ṛṣir.darśanāt.stomān.dadarśa –  Nirukta 2.11).  Rishi is therefore a wise seer, a drastara, one who visualizes a mantra. He is also the one who hears. The seers were the "hearers of the Truth" (kavayaha sathya srutah). Sri Aurobindo described Shruthi as "divine recordings of cosmic sounds of truth" heard by the Rishis. The Vedas are thus Shruthis, revealed scriptures. That is the reason; the Vedas are Apaurusheya, not authored by any agency.

[ Patanjali , while commenting upon Panini's Ashtadhyayi makes a distinction between the expression tena proktam (4,3.101)  which suggests that it was revealed by him; and the expression pūrvaiḥ kṛtam (4,4.133) which means that it was composed or authored by him. The general idea is that a mantra is not composed by a Rishi ; but it is revealed to him by intuitive perception.]. 

The term Rishi is defined as "rishati jnānena samsāra-pāram" , meaning one who goes beyond the mundane world by means of knowledge. Further, some scholars think the root 'drish' (sight) might have given rise to root 'rish' meaning 'to see'. That is to say; the Rishi is one who envisioned the entities beyond the range of human senses, conceived the self evident knowledge (svatah pramana) and realized the Truth by direct intuition. Vamadeva, a Rishi in one of his hymns (RV 4.3.16) describes himself as the illumined one, expressing the Truth revealed to him (ninya vachasmi). The Sanskrit lexicon Amarakosha (2.7. 43) also says that one who speaks the Truth is Rishi (Rishyah satya-vachasah). A Rishi in the Rig Veda is a sage who realized the truth

Further, it is also said; a Kavi is the most exalted Rishi. And, one cannot be a Kavi unless one is a Rishi (naan rishir kuruthe kavyam). It is his intuition (prathibha) and expanded consciousness that inspire him to express spontaneously. Such inspired poetry raised to sublime heights is mantra.

Such a Kavi is a drastara, a visionary (darsanat), the one who sees the unseen (kavihi-krantha-darshano-bhavathi). Katyayana and Yaska describe a Rishi in similar terms: Rishis are visionaries says Katyayana (Drastara rishayah smartarah);). According to the Brhad-devata attributed to Saunaka, a Rishi is one who has direct experience of the Reality (Rishibis tattva darshabihi – Brd- introduction-10) .

6.2. The Rishi not only gives utterance to a mantra but also is at the very essence, core, of the mantra (Badarayana Sutra: 244:36). The Rishi or the Kavi, through his all-pervasive consciousness becomes one with his creation.  Yaska-charya, therefore, speaks of close empathy, unison between the creator and his creation; and says that each tends to become a part of the other.  In the later Samhitas, the Rishi-s   came to be revered as icons of the sacred past; and their deeds were narrated as if they were the deeds of gods or of Asura the ancient ones.

6.3 However all sages are not Rishis; just as not all Rishis are Kavis. Yasca charya makes a significant classification even among the Rishis. He draws a clear distinction between a Sakshath-krutha-Rishi, the seer who has the direct intuitional perception; and the Shrutha-rishi, the one heard it from the seers and remembered what he heard.

 The Srutha-rishi is like the mirror or the moon that basks in the glory of the sun. The moon and the mirror both take in the glory of the sun and put forth the shine to the world in their own way. Similarly, the Srutha_rishi obtained the knowledge by listening to the Sakshath- Krutha-Rishi, and more importantly by remembering what he heard. The bifurcation of the Vedas/Upanishads on one hand (as Shruthi, as heard) ; and the Vedangas, Shastras, Puranas, Ithihasa etc. on the other (as smriti, as remembered) , stems from the above concept.  Smriti, in general, is secondary in authority to Shruti.

[Baudhayana Dharma sutra ( 2.5.9.14-1) gives a list of different types of Rishis to whom the tarpanas (oblations) are to be offered (tarpayāmi):  Sruta Rishi (One who hears from his teachers); Kanda Rishi (one who masters a section, Kanda , of a text); Tapa Rishi (one who is engaged  in  severe austerities); Satya Rishi (one who is intensely committed  to what is Truth); Deva Rishi (a Rishi of divine nature); Saptarishi (one among the  seven great sages); Maha Rishi (exalted and revered Rishi); Parama Rishi (Supreme Rishi); Brahma Rishi (one who has realized Brahman); Raja Rishi (a sagely king) ; and, Jana Rishi (a sage among the society).

In addition it also mentions ṛṣikāṃs (female Rishis); ṛṣi.patnīs (wives of the Rishis); ṛṣi.putrāṃs (sons of the Rishis) ; and,  ṛṣi.pautrāṃs (grandsons of the Rishis).]

7.1. The sixty-second Sukta (RV_3,062), commencing with the rik : imā u vām bhṛmayo manyamānā yuvāvate na tujyā abhūvan,  is the last in the third mandala of Rig-Veda. This Sukta has eighteen mantra-s; and, the entire Sukta is ascribed to Rishi Visvamitra. The first three mantras of this Sukta are in Trishtup-chhandas; while the rest are in Gayatri chhandas. Of the eighteen mantras, those numbering ten to twelve are dedicated to Savitr; while the other mantras have Indra- Varuna, Brhaspathi, Pushan, Soma and Maitra-varuna as the Devata-s.

7.2. It is the tenth mantra of this Sukta (RV_3,062.10) – tat savitur vareṇyam bhargo devasya dhīmahi |dhiyo yo naḥ pracodayāt || – that has come to be celebrated as Gayatri mantra. As said earlier; it is in Gayatri chhandas; its Devata is Savitr; and its Rishi is Visvamitra.

8.1. Visvamitra is a celebrated name in the Indian traditions. There have been sages in the Vedic literature, in Puranas and in Epics who carry the name of Visvamitra. It is surmised; all those sages may not refer to one and the same person. They could be the descendents of an ancient Rishi renowned as Visvamitra.

8.2. Visvamitra mentioned in Rig-Veda is a great Rishi. As many as forty-six Suktas and a number of other mantras in Rig-Veda Samhita are ascribed to Rishi Visvamitra. He is the contemporary of another great sage Vashista to whom about one hundred – and – fourSuktas are ascribed.

8.3. Visvamitra of Rig-Veda is named in the Sarva-Anukramani (a sort of Index providing basic information about each hymn of Rig-Veda) as 'Gathino-Visvamitrah'– the descendent of Gathi (the King of Kanyakubja?). Visvamitra – earlier known as Visvaratha – it is said, was the son of King Kaushika-Ushiratha (meaning, Ushiratha the son or the descendent of Kushika) who was valorous as the thousand-eyed Indra himself (sahasraksha-dyuti).

8.4. The Visvamitra and his sons mentioned in several other passages of the Rig-Veda are also described as Kausika-s, the descendents of Kushika. This Kushika is a mythical figure. And the term Kushika is also an epithet for Indra. The decedents of Kushika – Kaushika – were a family of traditional purohita-s, the family priests of Kings; and, were the followers of sage Angirasa, especially devoted to worship of Indra.

8.5. Yaska-charya recognizes Visvamitra as the purohita of King Sudasa (viśvāmitra.ṛṣiḥ.sudāsaḥ.paijavanasya.purohito.babhūba– Nirukta: 2.24). It is said; Visvamitra also helped Bharatas in crossing the rivers Vipasa (Beas) and Satadru (Sutlej) that were in full flow .The Bharatas, apparently engaged in a raid, found it difficult to cross the rivers in high flood. But, Visvamitra, by prayers, induced the waters to subside (RV: 3.121) – viśvāmitrebhir idhyate ajasraḥ.

8.6. Among the many sons of Visvamitra, Madhuchandas Vaiśvāmitra is well known. The first mantra of Rig-Veda (Agni mele purohitam…) is ascribed to Madhuchandas. He is the Rishi of the first hundred-and-two mantras of Rig-Veda; and, hence he earned the title 'Satarchina'.

8.7. But the most debated of Visvamitra's decedents is surely Sunahsepa. A story narratedin Aitareya Brahmana (7.13-18) brings together Visvamitra and the lad Sunahsepa Ajigarti (son of the poor and greedy Ajigarta Sauyavasi). It is said; Visvamitra adopted Sunahsepa Ajigarti as his son; or rather, the boy gave up his family and selected Visvamitra as his father. The later text Vasishta Dharma- sutra (17.33-35) cites this as an example of a case where a boy gives himself in adoption.

svayam upāgatas caturthas //śunaḥśepas vai yūpe niyuktas devatās tuṣṭāva(stu-) / tasya iha devatās pāśam vimumucus(vi-muc-) tam ṛtvijasūcus(vac-) mama eva ayam putras astu(as-) iti tān ha na saṃpede(sam-pad-) / te saṃpādayāmāsus(sam-pad-)  eṣas eva yam kāmayet(kam-) tasya putras astu(as-) iti / tasya ha viśvāmitras hotā āsīt(as-) tasya putra-tvam iyāya(i-) – Va.17.34-35 

Another text, Bahudayana Dharma-Sutra (mātā.pitṛ.vihīno yaḥ svayam ātmānaṃ (dadyāt sa svayaṃ.dattaḥ – 2.2.3.28) classifies such an adopted-son as one among twelve types of sons; but, places him below the biological (aurasa) sons'

(aurasaṃ putrikā.putraṃ kṣetrajaṃ datta.kṛtrimau / gūḍhajaṃ ca apaviddhaṃ ca riktha.bhājaḥ (pracakṣate / kānīnaṃ ca sahoḍhaṃ ca krītaṃ paunarbhavaṃ tathā / svayaṃ.dattaṃ niṣādaṃ ca gotra.bhājaḥ pracakṣate – 2.2.3.31-32).

Hence, the boy Sunahsepa came to be known as kritrima –vaisvamitro – devaratah, the god-given non-natural son of Visvamitra.

Sunahsepa grew into a great Rishi. The hymns 24-30 in the first mandala and the third hymn of the ninth mandala of Rig-Veda are ascribed to him. The later Rishis, the Kapileya-s and the Babhrava-s are mentioned in the Aitareya Brahmana (7.17) as descendants of Sunahsepa Devarata Vaisvamitra.

Chhandas

9.1. It is said; one cannot truly comprehend a Vedic mantra without out a good understanding of its chhandas, the metrical form. Chhandas is the very basis of the structure and of the import of Vedic hymns (chandah paadau tu vedasya– Paniniya Shiksha – 41). The term Chanda (Sanskrit: छन्द) indicates that which is 'pleasing, alluring, lovely, delightful or charming'. And, Chhandas is the joy in structuring the syllables and words of the mantra (chhandayati ahlada-dayani chhandas – Amara Kosha 3.20). It also sets the rhythm for chanting of the mantra. Chhandas enlivens and articulates the meaning of the mantra. And, one has to unravel, untie the covering of chhandas (chandaamsi chhadanaath – Nirukta – 8.3.11) in order to fathom the true intent of the mantra. (11,5: candraś.candateḥ.kānti.karmaṇah / candanam.ity.apy.asya.bhavati )

10.1. Gayatri, in fact, is the name of one of the metrical forms (chhandas) adopted in Rig-Veda. The Gayatri chhandas is referred to in Rig-Veda (1.12.11) as 'Gayatra' or 'Gayatram'. It is said; that out of 10,552 mantras in Rig-Veda Samhita as many as 2,456 are in Gayatri chhandas. But, the largest numbers of mantras (4,251) in Rig-Veda are in Trishtup chhandas. And, the rest (1,346) are in Jagati chhandas.

10.2. Gayatri chhandas is associated with Agni (aṣṭākṣarā vai gāyatrī gāyatram agneś-chando – Sp.Br.5.2.1.5). Agni is the first and the foremost of the Vedic deities without whom no ritual is possible. Trishtup chhandas is associated with Indra; and, Jagati chhandas with Visvedeva-s.

10.3. Among the fourteen* types of important chhandas used in the Vedic texts, Gayatri is the shortest (with twenty-four matras). It is regarded the first (head: atah shirah) and the basic metrical form. And, it is the best. Taittiriya – Aranyaka (10.34) regards Gayatri as the mother of all the chhandas (gayatrim chhandasaam mata); born of Brahman (Brahma –yoini); and as one that signifies Brahman in three letters (tri-akshare Brahma-vaadini). Almost all the Samhitas (excepting Krishna-yajurveda) begin in Gayatri chhandas.

[* The fourteen types of chhandas employed in Vedic texts are listed as : Gayatri; Ushnik; Anushtup; Brhati; Pankthi; Trishtup ; Jagati ; Ati- Jagati ; Shaktari ; Ati – Shaktari ; Ashti ; Ati- Ashti ; Dhruthi ; and , Ati – Dhruthi . Gayatri chhandas has twenty-four syllables; and, the six main chhandas that follow thereafter has each four syllables more than it's preceding one (e.g. Jagati the seventh chhandas has 4×12 = 48 syllables). Incidentally, the seven horses yoked to Sun-god's chariot are named: Gayatri, Brhati, Ushnik, Jagati, Trishtup, Anushtup and Pankthi (SB: 5.21.16.)]

10.4. As said earlier, Gayatri chhandas is associated with Agni, the first and the foremost of the Vedic deities. Because of that, Gayatri chhandas is invested with great sanctity; and, all the mantras in this chhandas are of special significance.   Satapatha Brahmana (6.1.3.19) declares the mantra in Gayatri chhandas is Agni himself (Gayatri va Agnihi; and Agnir vai Gayatri). And, that Agni, indeed, is the face (mouth) of Gayatri (tasya Agni-reva mukham). That is the reason, it is explained, the opening mantras of all the Yajna-s are in Gayatri chhandas. It is also said; the line of Gayatri chhandas having eight letters* in association with Pranava (Aum) as the ninth letter (navakshara vai), by itself forms the first half of the Yajna (purvardha vai yajnasya Gayatri-SB : 3.4.1.15) – navākṣarā vai gāyatryaṣṭau tāni yānyanvāha praṇavo navamaḥ pūrvārdho vai yajñasya gāyatrī

[* Some say; this refers to the eight letters of the subtle and mystical fourth-line (Turiya paada) of Gayatri: paro (2), rajas (2), ya (1), pra– tapa –iti (3).]

10.5. The root of the term Gayatri is 'gai' (sabde) which denotes the sense of sound or speech or singing. That is the reason, it is said, the rik-s in Gayatri chhandas lend themselves to singing rather easily (gana-anukula-rik). Yaska-charya (Nirukta: 7.12.5) expands on that and says that rik-s in Gayatri-chhandas are ideal for singing the praises of deities (gāyatrī.gāyateḥ.stuti.karmaṇas). The rik-s in Sama-Veda are therefore mostly in Gayatra-chhandas.

11.1. As regards the Gayatri mantra, in accordance with the characteristics of the Gayatri chhandas  (metrical form) in which it is composed,  it is required to be made of twenty-four letters, akshara or matra (Gayatri chaturvimsatyakshara); arranged in three lines (tripaada); each paada having eight letters (ashta-aksharatmaka-paada). And, the mantra is made of nine words.

[ Please listen to the excellent presentation of the Samhita-pata;Pada-patha; Krama-patha; Jata-patha; and , Ghana-patha of the Gayatri Mantra by Pandit Sri Suresh . Please click here. ]

11.2. But, the first line of the mantra (tat-sa- vi –tur -vr-re-nyam) has only seven matra-s. The requirement of the chhandas is satisfied in either of two ways: 

One; the Pranava, that is, Om (ॐ) is added at the commencement of the first paada to make it eight-lettered (adi –omkara- sahita astakshara). Pranava, thus, indeed becomes an integral part of Gayatri-mantra. Then the first paada would read: ॐ तत्स॑वितुर्वरे॑ण्यम्।

And, the alternate way is to split last matra 'nyam' into two: 'ni' and' yam', in order to render the line in eight matra-s.

For similar reasons, the last matra of the third line 'yat' is taken to be one matra.

Tri-rupa Gayatri

12.1. Gayatri is at once the name of the mantra, the name of the chhandas; and is also the name of the Goddess Gayatri Mata. Gayatri is trinity; and is hailed as Tri-rupa Gayatri. Gayatri is most usually explained or interpreted in terms of triads. Gayatri is also hailed tri-akshare Brahma-vaadini, the one who signifies Brahman in three letters.

Gayatri as mantra

13.1. To start with, Taittiriya-Aranyaka (10.35) describes, Gayatri as a mantra structured in three lines (tri-paada). And, a paada (foot), etymologically, is that which moves, activates and enlivens (padyase).

13.2. Each of the three paada-s is identified with a Veda: Rg, Yajus and Sama. Following that, Gayatri is celebrated as the mother of all Vedas – Veda Mata (AV: 19.71.1); and, she is requested to bless  the  devotee with wisdom, material prosperity , proginee,  long life and ultimate liberation.

stutā mayā varadā vedamātā pra codayantāṃ pāvamānī dvijānām |  āyuḥ prāṇaṃ prajāṃ paśuṃ kīrtiṃ draviṇaṃ brahma varcasam |  mahyaṃ dattvā vrajata brahmalokam ||(AVŚ_19,71.1)||

13.3. Further; each paada of the mantra is also identified with each of the three matra-s (syllable) of the Pranava Aum; and with each of the three Vedas. And again, each paada of the mantra is identified with each aspect of Gayatri – Gayatri, Savitri and Sarasvathi.

:- The first paada of the Gayatri mantra is identified with the first matra of Pranava ' Aa' (a-kaara) , which in turn is identified with Rig-Veda. The word 'Savitr' in the first paada of the mantra (tat Savitr varenyam) is of essence here; and, it signifies creation and inspiration (stute).The first paada of the Gayatri mantra is associated with Savitri who represents dawn.

: – The second paada of the mantra is identified with the second matra of Pranava 'U' (u-kaara), which in turn corresponds to Sama-Veda. The verb 'dhimahi' in the second paada of the mantra (bhargo devasya dhimahi) is of importance here; and, it signifies precise articulation (gaana-kriya).The second paada of the Gayatri mantra is associated with Gayatri as Vac, clear speech (gai-sabde).

: – The third paada of the mantra is identified with the third matra of Pranava 'M' (ma-kaara), which in turn is identified with Yajur-veda. The key word here is 'dhiyah' in the third paada of the mantra (dhi yo nah prachodayat) signifying ritual-actions (karma). The third paada of the Gayatri mantra is associated with Sarasvathi (uninterrupted rituals).

There also other interpretations.

14.1. The Shandilya Upanishad (1. 17) identifies the first matra of Pranava with Gayatri; the second matra with Savitri; and the third with Sarasvathi.

prāṇāpānasamāyogaḥ prāṇāyāmo bhavati ।
recakapūrakakumbhakabhedena sa trividhaḥ ।
te varṇātmakāḥ । tasmātpraṇava eva prāṇāyāmaḥ
padmādyāsanasthaḥ pumānnāsāgre
śaśabhṛdbimbajyotsnājālavitānitākāramūrtī raktāṅgī
haṃsavāhinī daṇḍahastā bālā gāyatrī bhavati । ukāramūrtiḥ
śvetāṅgī tārkṣyavāhinī yuvatī cakrahastā sāvitrī bhavati ।
makāramūrtiḥ kṛṣṇāṅgī vṛṣabhavāhinī vṛddhā
triśūladhāriṇī sarasvatī bhavati ।

14.2. Gayatri is revered as the very foundation (adhistana) of all beings and objects. Gayatri represents earth (prithvi), as all existence is established on earth. The prithvi, in turn, stands for human body on which are settled all the vital-currents (sarve-pranah) and sense- functions (indriya kriya). In these traditional texts, when human body is referred to as the foundation (aadhara), it is the heart (hrudaya), the very core of the being, that is actually meant. For, all the vital currents (hrudi praane) and sense-functions are established (prathistitha) in the heart. Gayatri, therefore, represents the heart-lotus (hrudaya pundarika), the life-centre of all existence. (Ch.Up.3.12.3)

14.3. The Chandogya Upanishad (3.12.1) says that Gayatri signifies all beings: past, present and future. It is vac, representing the vital currents (prana); it is vac (speech) in the sense of mantra (gaayati) the recitation of  which protects one who recites (traayate) ; it is vac representing all the elements – (Vac va Gayatri; vac va idam sarva-bhutam , Gaayati cha, traayate cha); and,   it is as vac Gayatri is all pervasive (Gayatri vac vai gayatriti) .

gāyatrī vā idaṃ sarvaṃ bhūtaṃ yad idam kiñca | vāg vai gāyatrī |vāg vā idaṃ sarvaṃ bhūtaṃ gāyati ca trāyate ca || ChUp_3,12.1 ||

14.4. Yaska-charya mentions that mantras have three layers of meaning (traye artha).The essential power of the mantras are to transport us to the world of ideas beyond the ordinary and to experience the sublime ideals that its Rishi envisioned. Accordingly, Gayatri mantra too is interpreted, with special reference to its Devata Savitr, in terms of: Adhi-Yajna; Adhi-Daivata; and, Adhyatma. (We shall come to this a little later).

15.1. Ultimately, apart from the conditioned aspects of knowledge, vital current etc there is an un-conditioned, absolute aspect to the mantra; and, hence is called a-pada. Gayatri is not mere aggregate of letters; Brahman is its essence. And, this is Savitr in its true nature, un-conditioned and beyond relative existence. Savitr has to be realized in the space within (antar-akasha), in the depths of one's heart-lotus (daharam pundarikam).

Gayatri as Devata

16.1. Gayatri – the mantra and the chhandas – are personified as the Goddess. The Mother as nirguna is the form-less vachya-shakthi; and as saguna, she is the presiding deity of the Gayatri mantra. The mantra itself is Devatha. The worshipper awakens and enlivens the potent Goddess residing in his heart-cave, by her/his devotion and earnestness.

[According to some, it was the Tantra ideology that turned a mantra dedicated to the solar deity Savitar into a meditation on the Mother Goddess. It also brought in mystic syllables known as Vyahritis which are similar to the Bija-aksharas of Tantric meditation. It's Dhyana-slokas portrayed Gayatri as a goddess with symbolic iconographic features. The repetition (japa) of Gayatri mantra is preceded by purification rituals of Tantric nature, such as achamana, pranayama etc.

In turn, the Vedic tradition too accepted and revered the personified form of Savitri mantra; as Mother Goddess (asya maata Savitri: Manu.2.170). And, Chandogya Upanishad (3.12) glorified Gayatri as being that which exists right here, that which sings (gayati) and saves (trayati) all things in their Reality – vāg vā idaṃ sarvaṃ bhūtaṃ gāyati ca trāyate ca || ChUp_3,12.1 ||.  ]

16.2. In the composite Dhyana-sloka submitted to Gayatri, the mantra and the goddess unite. The hymn addressed to Gayatri (Gayatryah), she is celebrated both as the mantra and as also the goddess.

:- As mantra, Gayatri (Gayatryah) is described as being in the form of Gayatri chhandas (Gayatri-Chhandah), having Viswamitra as Rishi (Vishwamitra Rishih) and Savitr  as Devata (Savitaa Devata). Gayatri is composed of three lines (Tripadaa), having twenty-four syllables (Chaturvimsaty-aksharaa) .  Her mantra is of six kinds (Shatkukshih) embodying the principles of : Vak (speech) ; bhuta (beings) ;  prithvi (earth); sarira (body) ; hrudaya (heart) ; and, prana (vital currents).

: – As Goddess , the fair and bright (swetha varna) Gayatri descends from the Gotra of Rishi Samkhyayana (saamkhyaayana sa gotra). She is endowed with five heads (Panchaseersh) .  She represents the five vital currents (Praana, Apana, Vyana, Udana and Samaana). Agni glows in her face (Agnirmukham), Brahma is in her head (Brahma Shiro), Vishnu resides in her heart (Vishnur hridayam), Rudra is her tuft (Radrah Sikhaah ) and the earth is her generator (Prithivi Yonih). She presides over   Upanayana  (upanayaney viniyogah ).

[Gayatryah Gayatree Chhandah Vishwamitra Rishih, Savitaa Devataa, Agnirmukham, Brahma Shiro,Vishnur hridayam, Radrah Sikhaah, Prithivi Yonih, Praanaa paana vyaanodaana samaanaa sa praanaa sweta varnaa saamkhyaayana sa gotra Gayatree Chaturvimsatyaksharaa Tripadaa Shatkukshih, Panchaseershopanayaney viniyoga ]

17.1. Gayatri as Devata, the Goddess , is hailed as Tri-rupa –Gayatri, also because she combines in herself the three goddesses : Gayatri, Savitri and Sarasvathi. Gayatri is the protector of life principles; Savitri of Satya (Truth and integrity of all Life); and, Sarasvathi of the wisdom and virtues of life.

17.2. Gayatri is associated with three 'savana-s' (morning, midday and evening). She is said to manifest in three forms as : Gayatri in the morning (pratah-savana); Savitri in the midday (madyanha savana);  and , as Sarasvathi in the evening (saayam savana) – [Aitareya Brahmana-13.25].

Gāyatrī

pūrvāhṇakālikā sandhyā, kumārī, raktavarṇā, rakta-gandha-mālyānu-lepinī, pāśā-aṅkuśā-akṣa-mālā kamaṇḍalu-varahastā, haṃsārūḍhā, brahma-daivatyā, ṛgveda-sahitā, āditya-patha-gāminī, bhūmaṇḍala-vāsinī |

Sāvitrī

madhyāhṇakālikā sandhyā, yuvatī, śvetavarṇā, śveta-gandha-mālyānu-lepinī, triśūla-ḍamaru-hastā, vṛṣabhā-rūḍhā, rudra-daivatyā, yajurveda-sahitā, āditya-patha-gāminī, bhuvoloke vyavasthitā |

Sarasvatī                                    

sāyaṃsandhyā, vṛddhā, kṛṣṇāṅgī, kṛṣṇa-gandha-mālyānu-lepinī, śaṅkha-cakra-gadā-bhayahastā, garuḍā-rūḍhā, viṣṇu-daivatyā, sāmaveda-sahitā, āditya-pathagāminī, svarga-loka-vyavasthitā ||

But, it is also said; Gayatri herself represents all three savana-s (Gayatri vai sarvani savanani).

17.3. She is Trinity herself.  As Gayatri in the morning she is Bramha svarupini; as Savitri in the mid-day she is Rudra svarupini; and as Sarasvathi in the evening she is Vishnu svarupini.

17.4. Mahanirvana Tantra regards the Matrka–Trinity of Brahmi, Vaishnavi and Maheshwari as three aspects of Goddess Gayatri. She is Brahmi in the morning; Vaishnavi in the midday; and, Maheshwari in the evening.

17.5. Goddess Gayatri is revered as the sum or the aggregate (samasti svarupini) of all that is divine (Sarvadevata Svarupini; Sarvamantra Svarupini) – Gayatri vai idam sarvam.

The Devata

18.1. The Gayatri mantra is addressed to Savitr; and, he is the Devata of the mantra. The Rig-Vedic god Savitr is understood and interpreted in varieties of ways. These explanations and interpretations are spread over a wide spectrum; ranging over the ritualistic, philosophical and esoteric understanding of the term Savitr.

: – Savitr is an ancient Vedic deity. He is an independent god in his own right. But, Savitr is sometimes taken as Surya; also, at times, not as Surya. At one level, Savitr is conceived as the power to dispel darkness. Savitr, here, is the aspect of Sun before daylight; and, after daybreak he is Surya*.Savitr, in this sense, is the one who inspires or gives rise to Sun. Savitr is also the motive power, the symbol of light that invokes radiance in hearts of beings. He is the awakening that impels men and creature to action. His mantra says: "We contemplate on the adorable brilliance of god Savitr, may he inspire our intellect".

 [*The scholars tend to view Savitr more as a splendid concept than as a natural phenomenon.]

: – At other places in the Samhitas, Savitr is variously identified with Agni, Soma, Prajapathi, Visvedeva and Surya; or with their aspects. At another level, Savitr is identified with one's mind, consciousness and with one's own self (antaryamin).   Savitr, here, is the inner-light that illumines, enlivens, prompts and inspires (su-preraka) all our thoughts, speech and deeds.

: – Savitr the luminous one (divyati prakashata iti) is also the Purusha who resides in the heart –lotus of the devotees (hrudayaravinde); and is perceived in meditation (dyatatvat).

: – And again, Savitr residing in the solar orb is the symbol of Brahman (asaavaadityo Brahma).

It is said; for a beginner, Savitr might appear a functional deity; but to the seer, Savitr is a representation of Paramatman free from attributes. Following that, the first syllable of the mantra 'tat' could be taken either as a  neuter pronoun meaning 'that', or understood in silence  as 'that One' the Supreme principal Brahman.

: – Ultimately, it is said, Savitr is verily the Absolute Parabrahman.

Let's look at some of these aspects.

Savitr as Vedic god

19.1. Savitr is an ancient (Asura) Vedic god of the upper regions (dyu-sthana). He is celebrated in eleven entire Suktas and in many separate stanzas as well. Everything about him is beautiful and brilliant. He is pictured, pre-eminently, as a golden deity adorned with golden-eyes; golden – arms and golden-hands; and having a golden-tongue. His chariot and its shaft, made of gold (ratham hiranya pra-ugam vahantah –RV: 1.35.4-5), are drawn by two or more brown, white-footed horses adorned with pearls (krsnavant). The yellow-haired (haridra kesi) Savitr rises up from the east, following the emergence of Ushas the goddess of dawn; and illumines the sky. He moves across the sky seated in his bright golden chariot (shubrabhyam yajato haribhyam), filling all directions with his boundless golden lustre (hiranyim amitam) seeing all creatures, dispelling darkness and sorrows. He rises aloft his strong golden arms extending to ends of earth (hiranya divo antha anustam: RV: 7.45.2) and blesses all beings (sakala shreyamsi dhatrunam). The other gods follow him.

19.2. His countenance of golden splendour is pleasing; and his speech is clear and sweet. On his ancient path, he protects his worshippers; and conveys the departed ancestors (pitris) to where the righteous dwell. Savitr governs the cosmic order Rta. And, all the elements and gods are subject to his law.

19.3. He protects the universe (vishvam bhuvanam dharayistathi: RV: 4.54.4).Prayers are submitted to this glowing, venerable god to inspire, to stimulate and to illumine ones heart and mind (RV: 3.62.10).

Savitr according to Yaska-charya

20.1. Yaska-charya, the great grammarian and etymologist of very ancient India, classifies Savitr both among the Devatha-s of the mid-region (madhyama – sthana) as also among the Devatha-s of the upper-realms (dyus -sthana). Savitr as the Devata of the mid-region, settled beyond interference (aturte), establishes (sthiram akarat) the earth (prihvim) firmly, easily and happily. He is associated with the clouds, the rains, the earth and the mind; and, he holds afloat the sky (akashbhane) without visible support (aalambanam tad-rahite).

20.2. The earth fully established by Savitr (RV: 10.149.1) symbolizes matter. And, the heaven which he holds afloat, without any support, is the consciousness. And, between the two is the mid-region where Savitr has settled Soma (aturte baddham Savita). Soma, here, symbolizes the alert mind which is guided by Savitr along the right path (Savitr is therefore called 'Sunita', 'sushtu neta'). Savitr, in association with Soma is variously described as 'Asura' the giver of life (prana-daata), Vi-suparna (possessed of splendid forms).

20.3. Savitr in the upper-realms (dyus-sthana), symbolized by solar orb, is the Devata par excellence. He illumines the earth as well as the atmosphere and the highest realms (nrchaksha yeva devo madhya aastha aa prapivaan rodhasi anthariksham – RV: 10.130.2). He is the very soul of all that moves and all that stays in the world. He is the sight of the human beings who can see (nrchaksha), abiding in the midst of the heart-space (hrudayakasha).

20.4. Yaska-charya (Nirukta: 10.33) cites a mantra from Rig-Veda comparing Savitr with another Vedic god Tvashtr.

hiranyastūpaḥ.savitary.athā.tv.āṅgiraso.juhve.vāje.asmin/evā.tvārcann.avase.vandamānaḥ.somasyevāṃśum.prati.jāgarāham/

The Rishi of this mantra is Prajapathi, described as the son of Visvamitra. The skilful Tvashtr provides form to objects (Tvashta rupani pimsatu: 10.184); and   projects the earth and sky alike, just as Savitr does (RV: 10.110.9).

ya ime dyāvāpṛthivī janitrī rūpair apiṃśad bhuvanāni viśvā | tam adya hotar iṣito yajīyān devaṃ tvaṣṭāram iha yakṣi vidvān

21.1. As a solar god Savitr is related to Truth and to the cosmic order Rta. In that context, Yaska-charya, again, explains the term Savitr as the progenitor, the one who gives birth to all things (Savitr sarvasya prasavita: Nirukta– 10.3). Savitr is hailed as the most real (satya), the source of all order and the true-principles (satya-dharma) that govern all existence.  And, in that sense, Savitr is one with Varuna who represents Satya the Absolute Truth; and, Rta the cosmic order conditioned by space, time and circumstances. Satya is the Truth of Being: and, Rta is the truth of becoming. Savitr Devata is related to both. It is also said; Savitr is Satya, for it is the essence of all things – living and nonliving; with form and without form.  The humans must follow the course of Savitr (satya) and accomplish their tasks (devasya Savithuhu karma kurvanthu manavaha – AV: 6.23.3)

22.1. Yaska-charya calls Savitr as Kavi; as the one who knows all the past, present and future. He is the seer of the beyond, the omniscient. He is the one who draws out sublime thoughts from the womb of mystery; and brings them to light for the benefit of all. Savitr is the most adorable – 'varenyam'. He inspires all  (Savita sarvasya preraka) to move upwards towards the heavens viz. the higher reaches of consciousness.

22.2. According to Yaska-charya, Savitr is the inner-light, the inner controller (antaryamin). He releases (prasuta) actions from their un-manifest states. And, prompts (su-preraka), inspires and guides all to engage in good thoughts and right actions; and to tread on the right path.

Savitr and Agni

23.1. Savitr, the solar deity is at times identified with Surya as also with Agni who is a Devata of Prithvi-sthana, the earth – region (agnir jyotih, jyotis surya svaaha). Savitr also is Apam-napath, the child of waters; the favourite epithet of Agni.

23.2. When Savitr is associated with Agni, he is described as the ascending flames of Agni (urdhvam keturn). Savitr as Agni is the purifier of all things (pavaka) ; as also of the minds and hearts of humans. Along with Agni, Savitr   becomes a part of the Yajna. Savitr is invoked at the commencement of the Yajna with prayers for the successful completion of a Yajna (Savitr yajnam pranayeti).

23.3. In the context of Yajna, Savitr is also conceived as the visible representation of the year of twelve months (kapala) – (dwadasa –kapalah savitro bhavati; dwadasa vai masah samvathsarasya). The presence of Savitr is symbolized by a circle drawn in the yajna-vedi; and it is surrounded by an altar made of fifteen bricks (ishtaka) symbolizing fifteen days of the first half of the month (purva-paksha); or of the latter half of the month (apara-paksha) .

23.4. At another level, during the Yajna, Savitr becomes the inner-being (antaryamin) and the inspirer (preraka) that dwells in the heart of the performing priest (adhvaryu).

Savitr and Soma

24.1. Savitr the Devata of Gayatri mantra is closely associated with Soma. In every Sukta addressed to Savitr there are mantras which praise Soma. Prayers are submitted to Soma to provide food that is free from contamination and that is free from danger (anamiva ishaskrath) to humans (dvi-paade) and to the animals (chatush-paade). Soma is requested to prolong our lives (ayur-vardaya)   by driving away threats and dangers.

25.1. Soma in the Vedic context has many references: as plant (adh-bhautika), the drink (adhi-yajna), the moon (adhi-daivata) and the mind (adhyatma). Its esoteric meaning is taken as that which provides reality or substance to the un-manifest (satyvataraya agnau suyate tasmat-somah).  Soma as the gentle devoured substance is the partner of Agni the fiery devouring spirit (annada). Soma the substance of the universe is 'food (anna)'.  Food is the principle of all, for, truly, the beings are born from food, when born they live by food; and when they are dead they themselves become food "(Taittereya Upanishad 3.2)

25.2. Just as with Savitr, Soma is closely associated with Surya too. Soma is often described as bright (aruna bhabru), fascinating (sona) and luminous (hari); and he shines along with the sun (Soma Suryena rochate -RV : 9.2.6). If Surya is the eye of the gods (asau vaa aditya devaanam chakshasu), Soma is the eye of the manes,  pitris (Chandrama vai pitrnam chakshuh). If Surya is the symbol of eyes (chaksho Surya) , Soma is the symbol of mind (Chandrama manaso).

Thus, if one is the sight, the other is the insight.

25.3. Following that, Soma is symbolized as the parent of all mind-process (pita matinaam), the leader of thoughts (neta matinaam) , the protector of wisdom (patir dhiyah) and the master of mind (manasas patih). He is the true (dhira)   knower of all things ( manishi, medhira , vipra) here and beyond (visvavid), hidden (kratu-vid) and revealed (kavi kratu). The secrets of all the senses are laid bare by the shining Soma (devo devaanam guhyani nama-avishkrnoti –RV: 9.95.2). He is the lord of all speech (somo raja vaksah). He is the Lord of the Yajna ; and one who assigns to each Deva his share in the Yajna  (bhagam devabhyo vidadhatyayan ).

25.4. Soma is called here Samudra meaning not only vast but also ever – active mind, the mind which operates creatively and ceaselessly. He is projected in the image of a powerful, unruly and impetus horse (asvam ivadhukshat dhunim).

25.5. In all these references, Soma represents the evolved, well ordered, efficient and far-reaching mind (daksho devanaam asi –RV: 9.85.2) ; the mind that helps us to reach Savitr. Soma is presented as the very soul of sense-function (atmendriyasya bhavasi dhasir uttamah). He is the true source of inspiration to reach Savitr.

26.1. Incidentally, I may mention that there is in the Rig-Veda a hymn (149 of the tenth mandala) associated with Savitr (Savitr pratipaadaka Hiranya –stupa mantra) . The Rishi of this mantra is Archan, the son of Hiranya-stupa who in turn was the son of the most celebrated Rishi Angirasa. Because of his devotion to Savitr,  Archan earned the epithet of Savitarchan.

26.2. Both the father and the son in their hymns addressed to Savitr also praise  Soma – pavamana, the purifier. Hiranya-stupa (father of Archan) adores Soma variously as light (jtothi), bliss (svar), strength or ability (daksha), wisdom (kratu) and protection (uti) – (RV: 9.4.1-3).   Hiranya-stupa prays to Soma to lead him to Savitr or Surya (tvam Surye na aa bhaje – RV: 9.4.5).

26.3. As regards the son Archan; he describes Soma as 'the other principle' (anyad abhavat) which came into being after (paschath) Savitr. In his adoration of Savitr (Somasyevamsum prati- jagaraham), Archan invokes the lustrous (amsu) Soma, the one who bestows the wealth of the earth as also that of the heaven (dvi-barhasam rayim).And , prays to Soma to lead him to Savitr.

26.4. Following the family tradition, Archan's son Syavasva Archanasa also composed hymns devoted to Savitr. His rik appearing in the fifth mandala of Rig-Veda Samhita (5.82.1) gained fame as 'the other Savitri' (ity uktatvat savitram).

[Please see Note to paragraph 5.4 above]

Savitr and Surya

27.1. Savitr just as the other Devatha-s of the upper realm (dyus sthana) is a solar deity; he was one of the Adityas. Their several aspects and functions are described variedly as: Pushan the one who nourishes ; Vishnu the one who pervades ; Keshi the one who provides light (pra-kasam) ; Vaisvanara the one who assumes varied forms ; and, Vrshakapi the one becomes red and ascends the sky like a bull.  The Vedic mantras adore the Devatha-s of the upper realm (dyus sthana) by these and other names; for, they all, in essence, are of solar-spirit.

27.2. Savitr, as a solar deity, dispels darkness and makes way for dawn, illumining the entire world. In other words, Savitr is the one that brings forth Surya who causes the day.

27.3. Savitr, here, is conceived as an aspect of Sun before daylight (udayat purvabhavi); and, after daybreak the Sun is called Surya (Surya iti). Thus, Surya is the later form of Savitr. Some say, Savitr is Surya when present below the horizon, but not quite visible.  Savitr is also called Bhaga (Savita Bhagaha: RV 5.82.3)  in a sense of the 'early (proto)' Surya.

27.4. Savitr, thus, comes after night (tamas) and before light (jyothi):  (tamasya kirna rashmir bhavathi). It is also said; the night comes at his command sending all beings to rest. Savitr is the bridge between night and light. Night is un-manifest; and light is manifest. Savitr in this sense is both un-manifest (A-vyakta) and manifest (Vyatka).

28.1. Sri Sayana-charya also describes Savitr as the deity who presides during the time between dawn and the emergence of Sun*. Savitr is the emerging rays of light (urdhva bhanum savita devo asred). Savitr, here, is visualized as the power to dispel darkness and enliven all existence (Brhad –devata: 2.61-62).

28.2. Sri Sayana, therefore, regards Savitr as the inspiration, the illumining power of Surya. He expands: "the all-knowing Aditya (Surya), the protector of all beings (gopah) who moves in the mid-region permeating all the three worlds with his rays derives his inspiration (tasya prasave) from Savitr".

[*Sri Aurobindo interprets night as ignorance. And, once the senses are controlled and the mind is stabilized, Ushas the dawn of consciousness arises. Following her, comes Savitr the awakening, the grace and the inspiration to seek Satya, the Truth, personified by the Surya. "His coming is the advent of God's hour, awakes the asleep and ennobles the vilest things".]

28.3. Sri Sayana explains that the expressions Surya and Savitr imply the power to protect, to inspires and flash forth (pra-sauti). He also says Savita is that which enlivens and inspires all beings (Savita sarvasya prerako devah). And, Savitr, like Surya, pervades spreads and holds together different things. Savitr just as Surya represents light, energy, inspiration, intellect and consciousness.

28.4. Svetasvatara Upanishad (2.7) describes Savitr as a Deva, a luminous god, who shines in the sky with dazzling brilliance (divyati prakashata iti). He is adored by all the gods (sthuyate sarva-devathaihi). The Deva illumines the world and makes all life possible. It is Savitr alone (ekah) that has the power to propel, inspire and flash forth.

29.1. Savitr, here, is the radiance that illumines and enlivens all existence. He provides the inspiration and the impetus to life. He resides in the heart-lotus of the devotees (hrudayaravinde); he is to be meditated upon (upasate); and perceived in meditation (dyatatvat).

29.2. Savitr is truly one's own self, vivifying the body, the sense-functions and the mind, providing wealth for the total welfare. He lightens up all our thoughts, our resolves and our aspirations.

Savitr and Purusha

30.1. It is said; Savitr is Purusha. The Purusha Sukta of Rig-Veda (10.90.2) describes with awe and wonder the majesty of Purusha. It says; all that exists as the world we know (sarva bhutani) is only one-fourth of the Purusha; and three – fourths of him are in the upper realms beyond our perception (tri paadasyam amrutam divi).

30.2. The Gayatri mantra is said to be four-footed (chatuspaada) when Pranava (Om) accompanies it. However, when Pranava is omitted it is only three-footed (Chatuspaada Gayatri pranavena saha; pranavam vina tripaada). It is said; the fourth paada (turiya paada) is hidden or un-manifest. It represents the Purusha abiding in the solar orb (Surya mandala-antargata-purusha),  beyond intellect.

30.3. It is said; the Turiya paada is the unconditioned and the most subtle aspect of the mantra.  And, it And hence, it is named A-paada. This is Savitr in its true nature – un-conditioned by aught and beyond relative existence. It is most worthy of worship (varenyam) and contemplation (dhyayema).

The Turiya paada is said to represent Purusha ; for . it completes to perfection  the three Padas of the Gayatri (Purushah sarva purnath). The Turiya Pada resides in the heart of the devotee , without explicitly revealing itself (puri sayanat).

31.1. Savitr or Purusha is cosmic in nature. He fills and enlivens the entire universe; yet, he also dwells hidden in heart-cave of each being as its essence (guru guha), consciousness and strength. He is the antaryamin, the very life of life. Savitr resides in the heart-lotus (hrudaya-aravinda) of the devotee; and there he becomes visible. Hence Savitr is called 'darsata', that which is seen. The essentials of our existence are all settled in Savitr, like the spokes of the wheel in its hub.

31.2. This Savitr or Purusha is verily the Brahman (jagat prerakasys Brahma- rupasya Savituh), the supreme consciousness, beyond the three gunas (paro rajasa) and illuminating the three worlds (tapati), ruling over them (adipathya bhavena).

savitrā prasavena juṣeta brahma pūrvyam / tatra yoniṃ kṛṇavase nahi te pūrtam akṣipat // SvetUp_2.7 //

Let's talk about the components of the Mantra and its import in the next part.